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LIBRARY 


PRINCETON,  N.  J. 


No.  Case. 

No.  *SM/,_Sec{Lc^.^. 

No.  Book,^,^^^^^^ 


(■ 


THE 

PIOUS   COMMUNICANT 

ENCOURAGED, 

AND   DIRECTED   IN   WHAT  MANNER  HE  MAY  APPROACH 

The  Holy  Supper  of  the  Lord, 

ACCEPTABLY  TO  GOD,  AND  PROFITABLY  TO  HIMSELF, 

IN  A  SERIES  OF  LECTURES, 


By  the  Rev.  PETER  IMMENS, 

MINIITSR     Ot     THE     GOSPKL     AT     MIDDLIBURG,    IN     THE     PROVINCE     o/ 
ZEALAND. 


Tranflated 

By  JOHN   BASSETT, 

>\'«    OF    THE    MINISTERS    OF    THE    REFORMED    DUTCH    CHCRCII,    IN    THE 
CITT     OF    ALBANY, 


.«©< 


n  E    W   -    r   0    R    K: 

PRINTED    BY     ISAAC     COLLINS     AKD     SON, 
NO.     189,     PEARL-STREET. 

I80I. 


THE 

PIOUS    COMMUNICANT. 

Lecture   I. 

* 
ON    THE  NATURE   OF  P^AITiL 


^ 


vJiNT  an  occafion  like  the  prefent,  when  invited  to 
an  attendance  on  the  holy  Supper  of  our  Lord  and 
Saviour  Jefus  Chrift,  to  the  end  that  your  approach 
to  that  ordinance  may  contribute  to  your  profit,  we 
propofe  in  this,  and,  if  the  Lord  permit,  in  feveral 
fucceeding  leftures,  to  addrefs  you  on  the  nature  and 
the  bkjfcd  effeBs  which  flow  from  true  and  faving 
faith.  In  the  courfe  of  the  difcuffion  of  thefe, 
many  other  ifuths,  conneded  with  them,  will  be 
elucidated,  we  hope  in  To  plain,  and  yet  in  fo  faith- 
ful a  manner,  that  on  the  one  hand  the  natural  man, 
God  bleffing  our  endeavours,  frtay  be  reclaimed  from 
his  evil  purfuits,  and  be  direfted  in  thofe  paths  which 
lead  to  happinefs  and  eternal  glory ;  and  on  the 
other,  the  child  of  God,  amidfl  all  his  fears,  doubts, 
and  difcouragements,  may  be  counfelled  and  dired- 
ed,  made  to  increafe  in  fnth,  and  wait  upon  his  Fa- 
ther at  the  Redeemer's  table  in  the  experience  of 
great  peace  and  joy  in  believing. 


4  THE  PIOUS  COMMUNICANT. 

With  the  eye  of  faith  elevated  to  the  Eternal's 
throne,  we  look  for  affiftance  in  and  wait  for  his 
bleffing,  upon  our  undertaking.     We  propofe, 

I.  To  confider  the  nature  of  faith,  and  invefligate 
wherein  its  elTential  a6ls  confift. 

II.  As  faith  is  a  necelTary  requifite,  in  approach- 
ing the  table  of  the  Lord,  fo  we  Ihall  urge  the  natu- 
ral man  to  the  ufe  of  all  thofe  means,  which,  if  ac- 
companied with  a  bleffing  from  on  high,  will  tend  to 
make  hfm  a  partaker  of  that  divine  principle. 

III.  We  fhall  point  out  the  growids  on  which  a 
child  of  God  may  be  aJGTured  of  his  being  in  the 
faith,  and  the  obligation  he  is  under  to  feek,  to  cherilli, 
and  preferve  this  Chriilian  grace. 

That  we  may  fpeak  with  accuracy  on  the  firfl 
propofed  fubjeft,  it  mufl  be  previoufly  remarked, 

1.  That  to.  believe  is  not  to  be  of  the  opinion,  or, 
to  be  in  doubt,  whether  a  thing  be  fo  or  not,  as  the 
phrafe  is  daily  mifapplied  when  converfing  on  na- 
tural things.  It  is  not  uncommon  for  a  perfon  to 
fay,  this  or  that  I  believe,  whenever  on  the  one  hand 
reafons  are  offered  for  thus  judging,  and  on  the  other 
fome  reafon  exifts  why  he  ftiould  doubt  the  faft. 
But  this  is  not  believing,  it  is  rather  to  be  confidered 
as  doubting,  and  in  its  nature  is  wholly  different  from 
the  fubjeft  of  this  le6lure. 

2.  To  believe  is  not  fimply  to  have  a  perfuafion 
or  a  knowledge  of  the  exiftence  of  a  thing:  for  a 
perfon  may  have  this  perjuajion,  and  his  mind  yield 
no  aflfent,  yea,  feel  an  averfion  from  it.  In  refpeft 
to  natural  objects,  it  may  have  place,  but  not  in  re^ 
gard  to  thofe  which  are  fpiritual.  For  when  things 
fpiritual  are  the  obje6ls  of  our  faith,  it  is  always  ac-r 
companied  both  with  the  full  alfent  of  the  judgment^ 
and    the    moU    cordial    approbation    of    the    zuilL 


LECTURE   I.  5 

Throughout  Scripture,  where  the  term  faith,  and 
the  phrafe  to  believe,  occur,  both  thefe  ideas  are 
included.     And, 

Therefore,  faving  faith  implies,  "  A  cordial  recep- 
"  tion  of  the  teftimony  of  God,  and  a  total  and  unre- 
♦'  ferved  furrender  of  .the  foul  and  all  its  afFedions, 
<'  to  God  and  Chrift." 

Hence  faith  is  a  term  which  no  man  can  fully  un- 
derftand,  unlefs  he  hath  received  and  be  exercifed 
by  it. 

In  the  word  of  God,  two  particular  phrafes  are 
employed  to  exprefs  this  aft. 

The  firfl  is  recorded  Pfalm  ii.  12,  and  fignifies  in 
the  original,  to  take  refuge. 

"  Bleffed  are  all  they  that  put  their  truft  in  him." 

A  fimilar  expreffion  prefents  itfeif,  Pfalm  xxxvi.  8. 

*'  How  excellent  is  thy  loving  kindnefs,  O  God, 
*'  therefore  the  children  of  men  put  their  trufl  under 
"'  the  ftiadow  of  thy  wings." 

The  fame  word  is  found  in  other  paflages  of  Scrip- 
ture, and  always  expreffes  the  ejjential  though  weaker 
a61;  of  faith,  to  which  falvation  is  attached. 

The  fecond  phrafe  which  fcripture  employs,  figni- 
fies to  lean,  to  rejt  upon,  or  to  fijfer  ouf elves  to  be 
borne  by  another,  as  a  child,  who  feels  itfeif  perfectly 
fecure,  in  the  arms  of  its  mother  or  nurfe.  Agreeably 
to  this  we  read,  Songs  viii.  5. 

"  Who  is  this  that  com>eth  up  from  the  wildernefs, 
'*  leaning  upon  her  beloved  ?" 

See  alfo  Pfalm  Ixxxiv.  12.  "  O  Lord  of  hofls, 
"'  bleffed  is  the  man  that  trujlcth  in  thee." 

Such  and  fimilar  expreffions  reprefent  that  more 
advanced  degree  of  faith,  which  confifls  in  the  exercifs 
o^'corfdence. 

In  the  Nc'.v-Tellament,  to  believe  is  fometimes  ufed 


6  THE  PIOUS  COMMUNICANT. 

to  convey  to  the  mind  the  objcB  of  faith;  thus, 
Gal.  i.  23,  the  apoftle  declares,  that  "  he  now  preach- 
"  eth  the  faith,  which  once  he  deftroyed."  But  at 
other  times  it  imports  the  aft  of  the  mind  which  is 
exercifed  with  refpeft  to  that  obje6t,  John  iii.  36. 
"  He  that  believeth  on  the  Son  hath  everlafting  life  ;'* 
i.  e.  everlafting  life  is  the  portion  of  that  perfon 
whofe  mind  is  fo  exercifed  with  refpeft  to  the  Son^ 
as  God  here  demands. 

Of  that  faith  we  now  fpeak,  which  a£l;ually  unites 
the  foul  to  Jefus ;  and  that  we  may  exprefs  ourfelves, 
on  a  fubjeft  of  fuch  importance,  with  the  perfpicuity 
it  merits,  it  will  be  proper  to  enquire, 

I.  What  precedes  faith. 

II.  Wherein  the  true  cjfence  of  faith  confifts. 

III.  Wha.t  follows  as  a  confequence  of  faith. 

1.  If  a  perfon  favingly  believe,  there  muft  pre^- 
cede, 

A.  Knowledge.  This  is  a  requifite  fo  neceflary, 
that  faith  itfelf  is  thus  termed,  Ifaiah  liii.  11.  By  his 
knowledge  Ihall  my  righteous  fervant  juftify  many. 
Unlefs  a  truth  be  known,  we  cannot  affent  to  it,  em- 
brace it,  or  be  fuitably  exercifed  with  refpe6t  to  it. 

There  are  therefore  certain  truths  propofed  as  the 
objedts  of  knowledge :  they  are  in  general  the  whole 
teftimony  of  God,  and  in  particular  thofe  which  have 
an  immediate  regard  to  our  eternal  falvation.  Hence 
we  muft  attain  to  a  knowledge  of  ourfelves,  and  be- 
come acquainted  with  the  Great  Mediator  of  the 
covenant,  with  the  means  by  which  we  become 
interefted  in  him,  and  with  the  obligation  we  are  un- 
der to  become  holy  in  heart,  and  in  all  manner  of 
converfation. 

Now  as  thefe  truths  muft  be  known,  in  a  greater 
or  lefs  degree,  by  every  true  believer,  fo  we  cannot: 


LECTURE  i.  ^ 

but  remark,  that  every  fpecies  of  knowledge  is  not 
fufficient. — A  knowledge  which  is  merely  fpeculative 
is  not  faving.  There  exifts  a  vafl;  difference  between 
the  knowledge  which  the  natural  man  has  of  the 
truths  of  religion,  and  that  which  he  poiTefles,  whofe 
foul  hath  been  illuminated  by  the  holy  Spirit.  The 
knowledge  of  the  former  is  fuperficial  and  external ; 
it  Ik-iras  along  the  furface,  but  dives  not  deep,  to  ob- 
tain the  pith  and  marrow  of  truth  :  that  of  the  latter 
is  penetrating ;  it  extends  not  barely  to  the  words^ 
but  to  the  matter.  The  natural  man. may  be  enlight- 
ened as  to  the  head,  but  divine  truths  affe6l  not  his 
heart.  Is  he  taught  that  he  is  miferable,  he  feels  not 
diftrefs,  forrow,  nor  fhame,  at  the  awful  difcovery. — 
Are  the  glories  of  the  Mediator  brought  to  his  view 
in  the  facred  oracles,  he  experiences  no  defires  after 
him,  at  leaft  not  fuch  as  attrafts  him  to  Chrift.  For 
he  hath  never  yet  experimentally  known  his  need  of 
him.  But  the  man  who  really  believes,  has  his  hearfe 
fo  affected  with  the  truths  of  God,  that  the  fight  of 
fm  and  mifery  makes  his  foul  to  feii*'  forrow  and  the 
keenefl  anguifh ;  whilfl  a  view  of  Chrifl,  as  the  only 
way  of  falvation,  creates  within  him  holy  and  ardent 
defires  to  have  Jefus  for  his  eternal  portion. 

B.  The  ASSENT  of  the  mind  to  the  truths  of  reve- 
lation neceffarily  precedes  the  elfential  a61;  of  faith. — 
But  let  it  be  remarked,  that  barely  to  afifent  to  divine 
truths,  as  to  the  letter,  is  not  all  that  is  required  :  for 
fuch  an  alTent  cannot  but  be  given  to  them  by  every 
ingenuous  mind,  fmce  they  perfedly  accord  with 
right  reafon,  are  in  every  refpeft  worthy  of  God,  in 
their  nature  tend  to  advance  the  happinefs  of  man, 
and  againfl;  them  the  infidel,  bold  in  fin,  raifes  his 
fubtil  but  feeble  objeftions  in  vain.  If  thus  all  with- 
in the  pale  of  the  reformed  church  muft  yield  an 


S  THE  PIOUS  COMMUNICANT. 

affent  to  revelation,  and  the  glorious  truths  which  it 
inculcates,  it  muft  be  here  obferved,  that  the  affent 
which  the  believer  gives  to  them,  far  tranfcends  that 
which  is  granted  by  external  profeffors  :  becaufe  h  e 
has  felt,  and  daily  more  or  lefs  experiences,  the  power 
of  the  truths  of  God  upon  his  heart ;  he  yields  a  two- 
fold affent ;  his  language  is,  "  I  believe  them,  not 
"  only  becaufe  God  hath  made  them  known  in  his 
*'  word,  and  becaufe  they  are  ftamped  with  his  autho- 
*'  rity,  but  becaufe  I  experience  their  energy  in  my 
"  own  foul ;  and  thus  it  is,  that  the  Spirit,  abiding 
*'  in  the  heart,  tejlifies  that  the  Spirit  which  fpeaks 
*'  in  the  facred  volume  is  truth." 

2.  If  this  knowledge  and  this  affent  to  divine 
truths  always  precede  faith,  the  next  enquiry  is,  "  In 
"  v/hat  does  the  ejfential  aB  of  faith  confift  ?"  We 
anfwer  ;  in  running  dind  fleeing  with  all  poffible  fwift- 
nefs  from  one's  felf,  and  in  taking  refuge  beneath  the 
wings  of  Jefiis,  and  his  all-fufficient  atonement. 

We  may  then  conceive  the  effential  aft  of  faith  to 
be  produced  in  the  following  manner :  the  holy  Spi- 
rit, who  alone  muff  be  confidered  as  the  author  of  it, 
imparts  to  the  finner  a  twofold  view,  both  with  re- 
fpe6t  to  himfelf  and  to  the  Lord  Chrift ;  yes, 

A.  He  fees  himfelf,  by  nature,  to  be  miferable, 
•wretched.,  undone  ;  full  in  his  view  all  his  fms  appear, 
accompanied  with  all  their  aggravated  circumftances : 
for  it  is  the  province  of  the  Holy  Ghoft  to  reprove 
fin,  or  rather  to  flrike  the  finner  dumb,  fo  that  he 
can  bring  in  nothing  in  extenuation  of  his  crimes,  or 
in  vindication  of  his  condufl,  John  xvi.  8,  This  dif- 
covery  of  fm  and  mifery  being  made,  he  becomes 
contrite,  affefted  at  the  dreadful  profpeft  which  now 
prefents  itfelf,  and  is  brought  low  before  God.  The 
pride  of  his  heart  falls,  and  fo  great  is  his  abafement, 


LECTURE   I.  9 

that  he  adapts  to  himfe'if  the  language  of  Ephraim, 
Jer.  xxxi.  19. 

"  Surely  after  that  I  was  turned  I  repented,  and 
''  after  I  was  inftrutl;ed  I  frhote  upon  my  thigh,  I 
''  was  afiiained,  yea  even  confounded,  becaufe  I  did 
"  bear  the  reproach  of  iiiy  youth." 

It  will  not  be  improper  in  this  place  jufl  to  re- 
iTuirk,  that  if  the  fmner  altogether  defponds  of  ob- 
taining help  by  any  exertion  of  his  own  powers,  in 
a  condition  fo  deplorable,  it  is  to  the  end,  that 
thereby  he  may  be  prepared  ; 

B.  To  hcliold  the  Lord  Jcfus,  as  the  mighty  Re- 
deemer and  Saviour,  an  objecl  that  to  the  wounded 
fpirit,  and  to  the  foul  that  feels  itfelf  deftitute  of  all 
help,  is  of  ail  others  the  moil  precious  and  delight- 
ful ;    for  the  Spirit  difcovers  to  him, 

a.  That  Jefus,  in  Order  to  become  a  Redeemer, 
received  an  ordination  and  appointment  to  his  work 
from  his  Father,  not  in  time,  but  before  the  com- 
mencement of  all  worlds. 

b.  That  he  is  perfeftly  qualified  to  refcue  finners 
from  ruin,  and  become  their  deliverer,  becaufe  fuch 
is  his  all-fufiiciency,  that  he  can  fupply  every  want. 
It  pleafed  the  Father,  that  in  hini  all  Julnefs  fliould 
dzudl,  Col.  i.  1  ^>. 

c.  That  he  is  alfo  vjihing  to  beflow  all  that  he  is, 
and  all  that  he  has,  on  fouls  oppreffed  beneath  an 
accumulated  load  of  guilt,  and  filled  with  fore  dif- 
trefs  at  a  view  of  the  dread  piclure  which  fin  prefents  ; 
for  the  Scriptures  abundantly  teftify,  that  he  fuftains 
the  mediatorial  natures,  names,  offices,  and  flates, 
not  fo  much  on  his  own,  as  on  account  of  fmners 
who  feel  the  wretchednefs  of  their  cafe.  Yes:  fuch 
he  invites,  fuch  he  intreats,  and  fuch  he  moft  prefiing- 
\y  calls  to  come  unto  him. 

J3 


io  THE  PIOUS  COMMUNICANT. 

Thefe  views  cannot  but  produce  the  highefl  efleem 
for  the  Lord  Jefus,  and  the  moll;  ardent  defires  after 
him,  which  are  accompanied  with  a  foHcitous  look 
to  him  for  an  interefl  in  his  merits;  by  all  which  the 
foul  is  exercifing  faith ;  for  this  twofold  difcovery 
produces  a  twofold  aft.  Does  one  contemplate 
himfelf  to  be  in  condition  fo  miferable  ?.  he  begins 
then  to  reafon  thus  :  "  If  I  continue  in  my  prefent 
'■'  flate,  I  have  nothing  to  expeft  but  certain  death, 
"  and  everlafting  dellruftion  ;  but  if  I  may  only  be 
"  found  in  Jefus,  then  I  am  fecure  of  eternal  fe- 
"  licity." 

What  next  follows  ?  He  runs,  he  flees  from  him- 
felf, he  renounces  all  dependence  on  his  own  righ- 
teoufnefs.  He  no  longer  feeks  to  obtain  life  by  the 
energy  of  his  owrr  flrength,  but  immediately  betakes 
himfelf  to  the  Lord  Jefus,  and  to  his  complete  righ- 
teoufnefs,  declaring  that  his  foul  defires  to  be  found 
in  him,  as  its  only  refuge,  hiding-place,  and  Me 
afylum. 

To  exprefs  this  aft  of  faith,  the  word  of  God  ufes 
a  great  variety  of  phrafes,  each  of  which  rcprefents 
the  frame  in  which  the  foul  is,  that  makes  application 
to  him. 

1.  Sometimes  the  term  to  feck  is  employed  for  this 
purpofe  ; 

Pfalm  Ixix.  32.  And  your  heart  Ji all  live  that  feel 
God,  In  this  cafe  the  foul  is  confidered  as  having 
difcovered  itfelf  to  be  lofl,  but  at  the  fame  time, 
knowing  that  there  is  a  way  of  recovery  provided,  as 
earneftly  engaged  in  the  ufe  of  every  mean  to  find 
it  out. 

2.  Sometimes  the  Spirit  ufes  the  phrafe  to  enquire 
after  Chrijl,  Ifai.  xi.  10.  And  in  that  day  there  Jliall 
he  a  root  of  Jeffe,  -which  Jh all  fl and  for  an  enfi^n  of 


LECTURE  I.  I, 

the  people  ;  to  it  JJiall  the  Gentiles  fee k,  i.  e.  apply  for 
information  :  and  thus  expreffes  that  frame  of  mind, 
whereby  a  perfon  concludes  that  falvation  is  not  in 
himfelf,  but  yet  believing  that  his  cafe  is  not  altoge- 
ther hopelefs,  enquires  with  anxious  folicitude  after 
that  good  way  which  the  gofpel  reveals,  that  he  may 
walk  therein. 

3.  Sometimes  the  expreffion  to  hearken  occurs, 
Pfalm  xlv.  10.  Hearken,  0  Daughter,  and  incline 
thine  car.  And  then  it  intimates  to  us,  that  the  per- 
foh  a6ling  faith,  duly  confiders  every  propofition 
which  the  Gofpel  m.akes,  and  lillens  with  attention 
to  all  that  the  Eternal  fpeaks  in  his  word  :  yes,  he 
inclines  his  ear,  and  like  one  whom  pain  and  fick- 
nefs  confines  to  his  bed,  he  is  inquifitive  to  learn 
from  his  Phyfician,  if  any,  what  profpefts  appear, 
indicating  a  reftoration  from  the  difeafe  under  which 
he  labours. 

4.  Sometimes  the  perfon  is  faid  to  lay  hold  of 
Chrifl,    Ifai.    xxvii.    5.    Or   Id  him  lay   hold  of  my 

fireiigth.  As  one  in  danger  of  being  drowned  or 
burnt,  will  immediately  feize  the  means  of  prefcrva- 
tion  which  are  at  hand,  fo  the  foul,  convinced  of  its 
being  in  the  mod  imminent  danger  of  everlafting  de- 
flruftion,  that  he  may  be  refcued,  cleaves  fall  hold  of 
Jefus,  the  only  Saviour  of  fmners,  embraces  him, 
and  will  not  let  him  go,  without  receiving  the  pro- 
mifed  blefling. 

5.  Sometimes  it  is  fet  forth  by  the  terms  to  be  wil- 
ling, Pfalm  ex.  3.  Thy  people  Jli all  he  willing  in  the 
day  of  thy  power;  and  thus  reprefents  the  foul  ad- 
ing  faith,  as  leaving  the  fervice  of  fin,  cordially  ap- 
proving the  propofals  of  the  Gofpel,  and  choofing  to 
be  faved  in  the  way  of  his  appointment. 

6.  Again,  faith  is  reprefcntcd  by  a  coining  to  Chri/l^ 


i^  THE  PIOUS  COMMUNICANT. 

Ifai.  Iv.  3.  Come  unto  mc  ;  and  thus  it  impHcs,  that 
vvhilfl  the  Lord  jefus  on  his  part  niakt  s  an  offer  ot 
hirnfelf,  together  with  all  his  fulnefs,  the  foul  on  its 
part  no  fooncr  hears  it  tlian  it  comes  to  him,  and  re- 
nouncing felf,  and  all  that  was  its  confidence  before, 
feeks  life  in  his  naine. 

7.  It  is  alfo  called,  a  putting  of  one's  truft  in 
Chrift,  Pfal.  ii.  12.  BkjTed  arejiU  they  that  put  their 
irujl  ill  hivi ;  and  thus  we  are  taught,  that  as  .the  man- 
flayer,  who  would  efcape  from  the  avenger  of  blood, 
flies  with  all  podible  ha  fie  to  the  city  of  refuge,  lor 
like  one  whom  an  enemy  purfues,  run.'i  to  the  nearefl 
place  of  fafety,  fo  the  foid  finding  the  name  of  the 
Lord  to  be  a  ftrong  tower,  runs  into  it,  and  is  fafe. 

8.  It  is  likewiCe  ^y\td  feeing  the  Son  and  looking  un- 
to Jeji'"^,  J^^^'^  ^'^-  40-  -^^^d  this  is  the  will  of  him  that 
fent  me,  that  every  one  ih^t  fee th  the  Son,  and  be- 
lieveth  on  him,  may  have  everlafting  life.  Heb.  xii. 
Looking  linto  Jefus,  the  author  and  finifher  of  our 
faith.  Thefe  expreflions  are  taken  from  the  hiflori- 
cal  fact  which  Scripture  records,  of  the  brazen  fer- 
pent  on  which  the  children  of  Ifrael,  when  bitten  by 
the  fiery  ferpents,  might  look,  although  it  were  with 
the  eye  of  one  who  by  reafon  of  his  wounds  would 
excite  the  compalTion  of  every  beholder,  and  be  heal- 
ed :  and  thus  is  emblematical  of  that  weaker  aft  of 
faving  faith,  by  which  the  foul,  though  ready  to  pe- 
riQi,  addreifes  itfelf  to  Jefua,  in  humble  confidence 
that  he  has  mercy  and  compaflion  ftill  in  flore. 

g.  Again  it  is  denominated  chooj?.ng  the  Lord. 
Jofliua  xxiv.  15,  Choofe  ye  this  day,  whom  ye  will 
ferve :  and  it  may  be  viewed  as  that  aft  of  the  foul 
whereby,  after  the  utmoft  deliberation,  and  frequently 
counting  up  the  cofl,  it  concludes  to  come  out  for 


LECTURE   I.  ,3 

the  Lord,   boldly  to  engage   in  hisfen'ice,   and  no 
longer  to  halt  bctxvcen  tzuo  opinions. 

10.  Once  more,  it  receives  the  appellation  of  kijf- 
ing  the  Son,  Pfalm  ii.  12.  Kifs  the  Son.  As  by  this 
kind  of  falutation  in  former  times,  particularly  in  the 
countries  of  the  eaft,  the  fubjed  exprelTed  his  allegi- 
ance to  his  fovereign,  his  fubmiffion  to  his  authority, 
and  full  purpofe  of  heart  to  obey  his  mandates,  the 
foul  that  believes  will  own  Jefus  to  be  its  king  and 
Lord,  his  fervice  will  be  its  higheft  pleafure,  and  to 
obey  the  precepts  of  his  law  and  gofpel  will  always 
be  its  predominant  defire,  its  faprerne  delight. 

11.  But  again,  this  aft  of  faith  is  efpecially  exhi- 
bited to  us,  by  the  phrafe  to  hunger  and  thirfl.  Matt. 
V.  6.  Bleffed  are  they  which  do  hunger  and  thirjl  af- 
ter righteoufnefs.  For  it  exprefTes  ih^.  ftncerity,  the 
firmneis,  the  vigour  and  perfeverance,  with  which 
the  believer  is  exercifed,  and  denotes  his  determi- 
nation to  contmue  in  the  ufe  of  all  the  appointed 
means,  until  he  may  enjoy  Chrift,  and  receive  out  of 
his  fulnefs,  thofe  blefTings  which  alone  can  prove  the 
fatisfying  portion  of  his  foul. 

12.  Laftly,  it  is  called  a  receiving  Chrifl,  Joha 
i.  12.  As  many  as  received  him,  to  them  gave  he 
power  to  become  the  fons  of  God,  even  to  them  that 
believe  on  his  name.  To  the  end  more  fully  to  ex- 
prefs  the  holy  fatisfadion,  love  and  joy,  which  is  ex- 
perienced by  the  foul,  on  its  becoming  intercfted  in 
Chrift. 

All  thefe  different  modes  of  expreffion  which  the 
v/ord  of  God  records,  do  indeed  exhibit  the  fame  ef- 
fential  aft  of  taith,  but  at  the  fame  time  they  point 
out  the  diflFerent  frames  in  which  a  perfon  may  be, 
v.-hen  in  the  exercife  of  it.  But  if  faith  be  afted  ac- 
pcp.:ab]y  to  God,  it  mua  be  done  in  fuch  a  manner 


T4  THE  PIOUS  COMMUNICANT. 

as  Scripture  points  cut :  and  therefore  we  remark, 
that  whenever  a  perfon  betakes  himfelf  to  Jefus  as 
his  refuge, 

•  A.  He  does  it  sincerely.  No  manflayer  could 
run  with  greater  fwiftnefs  to  the  city  of  refuge ;  no 
one  bitten  by  the  ferpents  in  the  wildernefs  could 
look  with  greater  cagernefs  to  the  brazen  ferpent ; 
no  one  ready  to  famifh  with  hunger,  or  nigh  to  pe- 
rilhing  by  the  want  of  water  to  quench  his  third, 
could  more  Ji?icerely  defire  to  obtain  meat  and  drink, 
than  the  foul  that  runs  and  flies  to  Jefus,  beholds 
him  by  faith,  and  hungers  and  thirfts  after  him. 

B.  He  receives  Jefus  as  the  ON  LY  Saviour.  He 
renounces  the  fervice  of  fm,  the  world,  and  Satan. 
He  confiders  the  enemies  of  Jefus  to  be  his  own. 
He  knows  that  Jefus  alone  is  w^orthy  of  all  his  love, 
of  all  his  time,  and  of  all  he  can  do.  No  more  will 
he  divide  his  heart  between  God  and  the  world,  but 
looking  from  and  renouncing  the  latter,  he  exclaims, 
/  am  thine,  0  David  ;  /  am  on  thy  fide,  thou  fen  of 
Jeffe,   1  Chron.  xii.  8. 

C.  He  receives  Jefus  as  a  whole  Savicur,  as  one 
xvho  is  altogether  lovely,  and  therefore  makes  no  re- 
fervation.  He  receives  him  as  to  his  dates  of  humi- 
liation and  exaltation  ;  and  is  willing  not  only  to  be 
exalted,  but  to  be  humbled,  together  with  him.  He 
takes  him  in  his  three  offices;  he  is  difpofed  to  lie  at 
his  feet  to  be  inftrufted  by  him.,  as  the  great  prophet, 
whom  God  has  raifed  in  Zion.  He  will  have  him 
as  his  prieft,  to  be  the  propitiation  for  his  fins.  He 
is  inclined  to  be  governed  and  ruled  by  him,  as  that 
glorious  King  whom  the  Eternal  hath  fee  on  his  holy 
hill.  In  a  word,  he  receives  him  as  to  all  his  bene- 
fits :  he  is  not  only  anxious  to  receive  eternal  life  at 
his  hands,  but  alio  to  be  fari^lifted  by  the  holy  Spirit. 


Lecture  i.  r^ 

D.  tie  receives  Chrifl  not  for  a  year,  but  for  years  ; 
not  for  the  duration  of  his  temporal  exiftence,  but 
forever.  A  believer  will  not  return  to  the  old  So- 
dom which  he  hath  left;  but  both  in  profpcrity  and 
in  adverfity,  in  light  and  in  darknefs,  in  joy  and  in 
forrow,  in  life  and  in  death,  in  the  prefent  and  in 
the  future  world,  his  foul  will  adhere  to  Jefus.  Ne- 
ver did  the  apoflle  more  clearly  exhibit  his  confi- 
dence  of  his  final  perfeverance,  or  declare  the  fenti- 
ment  which  obtains  in  every  believer's  heart,  than  in 
the  8th  chapter  of  the  epiftle  addrcfTed  to  the  Romans. 

"  Neither  death,  nor  life,  nor  angels,  nor  princi- 
'"  palities,  nor  powers,  nor  things  prefent,  nor  things 
"  to  come,  nor  height,  nor  depth,  nor  any  other  crea- 
"  ture,  ftiall  be  able  to  feparate  us  from  the  love  of 
"  God,  which  is  in  Chrifl  Jefus  our  Lord." 

Now  has  a  foul  thus  received  the  Lord  Chrifl  by 
faith  ? 

3,  The  following  are  the  confequences  which  re- 
fult  from  the  exercife  of  it.  Will  it  not  wholly  rely, 
and  altogether  depend  upon  him  ?  Will  it  not  place 
the  fullefl  confidence,  both  in  his  power  and  good- 
nefs  ?  Will  it  not  feel  a  joyful  perfuafion  and  aiTu- 
rance  of  its  being  interefted  in  him.  But  of  this  we 
(hall  fpeak  more  at  large  in  the  fequel. 

Secondly,  We  now  proceed  to  confider  what  means 
natural  men  ought  to  be  found  in  the  ufe  of,  that 
with  the  divine  bleffing,  they  may  be  made  partakers 
of  this  ineftimable  benefit. 

But  as  all  who  are  in  a  natural  eflate,  are  not  fitu- 
ated  alike,  and  their  refpetlive  circumftances  are  fo 
diffimilar,  it  mufl  be  previouily  fhewn,  who  thofe  are 
who  may  profit  by  the  means  we  are  about  to  men- 
tion. 

1.  There  are  ??icn,  whofe  ignorance,  indifFerence^ 


16  THE  PIOUS  COMMUNICANT. 

and  infciiribility  are  fo  great,  that  heaven  or  he!l,  fal- 
vation  or  damnation,  feidom  if  ever  are  the  fubjcfts 
of  their  meditation— nay,  who  appear  fo  like  to  the 
irrational  part  of  creation, 'that  if  addrefled  on  the  fub- 
jefts  of  religion,  they  can  fcarcely  underftand  tl)e  im- 
port of  the  terms  which  are  employed,  rriuch  Icfs  form 
fuitable  conceptions  of  the  fubjeft  matter  of  fuch  in- 
terefling  and  important  topics.  Hence  they  are  fo  de- 
void of  feeling,  that  even  were  the  bottomlefs  pit.  the  re- 
ceptacle of  the  damned,  to  be  opened,  and  their  ear^ 
alTailed  by  the  wOes  and  the  lamentations  which  thofe 
unhappy  beings  utter,  they  would  feem  unmoved  and 
unaffefted.  Such  are  indeed  the  objefts  of  compaf- 
fion  ;  but  in  vain  is  it  to  attempt  tO  exhibit  to  them  the 
means  by  which  faith  in  Chrift  may  be  exercifed.  Yet 
however  as  they  flill  live,  and  a  poffibility  exifls,  that 
even  fuch  may  be  faved,  we  remark  by  the  way,  that 
duly  urges  even  fuch  to  ufe  every  mean  which  is  af- 
forded, and  by  which  they  may  attain  to  a  knowledge 
of  the  truth  as  it  is  in  Jefus.  We  recommend  to  their 
notice  particularly,  a  diligent  attendance  at  thofe 
places  of  public  wovfhip,  where  the  light  of  the  gofpel 
iliines  forth  by  means  of  the  word  preached,  and 
where  Jefus  makes  himfelf  known  as  one  who  opens 
the  eyes  of  the  blind,  and  maketh  wife  to  falvation 
even  thofe  moR  i-norant  and  infenfible  amongft  na- 
tural men,  who  know  not  the  things  of  the  Spirit  of 
God,  and  to  whom  they  arc  fooli/hmfs  becaufe  they 
are  only  fpiritic  /  ly  isfcernei.    i.  Cor.  ii.  14. 

2.  There  are  others,  who,  though  not  funk  fo  low 
in  gloomy  ignorance,  yet  are  fo  infatuated  by  the 
world,  fo  devoted  to  the  traniitory  pleafures  of  ihis 
life,  and  fo  fon^l  of  the  company  of  worldly  men,  that 
were  we  to  reprefent  the  prccioufnefs  and  he  amia- 
blenefs  of  Jefus.  and  fet  before  them  the  jjlcajantnefi 


LECTURE   I.  17 

FvT  the  -(joay,  and  the  peaceful  nature  of  the  path  lead- 
ing to  heaven,  or  unfold  in  all  their  charms  the  glories 
of  the  eternal  world,  and  the  pleafures  and  joys  which 
believers  experience  at  and  after  this  life,  it  is  not  like- 
ly that  the  ftnallefl  impreflions  woUld  be  made ;  fot 
the  oh]etlh  which  they  Juk  t6  obtain,  are  things  below, 
in  preference  to  things  above ;  things  vifible  rather 
than  thofe  not  feen — the  creature  before  the  Creator, 
Though  thefe  are  fully  convinced,  that  they  have  ne- 
ver experienced  a  change  of  heart,  or  beeii  converted 
to  God,  yet  they  put  oflF,  to  a  future  day,  efpecially 
if  they  be  in  the  vigor,  pride,  and  bloom  of  youth, 
every  anxious  thought  on  that  fubjeft. 

3.  Many  are  fo  overwhelmed  and  perplejied  with 
the  diflrafting  cares  and  employments  of  the  world, 
that  their  days  and  nights  are  wholly  fpent  in  labour- 
ing and  toiling  to  procure  and  accumulate  riches  and 
wealth  for  themfelves  and  children.  Men  thus  fitua- 
ted  cannot  be  fuppofed  to  have  leifure  to  ccnfider, 
much  lefs  feribufly  to  propofe  to  themfelves  thefe 
folemn  quefliortS  :  "  What  is  the  prefent  j/2^if^  and  con- 
*'  dition  of  my  foul,"  and  "  what  will  it  then  be,  when 
*'  I  come  to  die  ?"  Wc  fear,  if  we  urged  on  perfons 
bf  this  defcription  the  ufe  of  the  means  which  we  are 
about  to  prefcribe,  it  would  be  produ£live  of  little  or 
no  advantage ;  for  it  feems  they  are  determined  to 
give  themfelves  Tio  trouble  about  them. 

4.  Others  again,  if  exhorted  to  the  exercife  of  faith, 
and  the  means  be  fet  before  them,  will  frame  an  ex- 
t:ufe  of  this  kind,  that  the  wOrd  of  God  inculcates 
"  That  by  nature  we  are  inci'.pable  of  doing  any  good, 
"  and  inclined  to  all  manner  of  wickednefs  ;  that  faith 
♦•  is  the  gift  of  God ;  that  it  is  not  of  him  that  willeth, 
**  nor  of  him  that  runneth,  but  of  God  that  Iheweth 
*'  mercy,"     If  fuch  be  urged  to  attend  to  the  things 

C 


!•«.  THE  PIOUS  COMMUNICANT. 

which  belong  to  their  eveilafting  peace,  and  be  pref- 
fed  to  feek  by  faith  to  obtain  an  intereft  in  Chrift ; 
they  are  always  ready  with  this  reply  :  "  it  is  impof- 
"  fible  to  procure  it,  though  all  our  powers  were  ex- 
"  erted."  Hence  careleffhefs  and  indifferency  enfue. 
But,  Sinners,  permit  us  fimply  to  enquire. — 
Do  you  make  this  declaration  from  a  heart  which  is 
filled  with  dillrefs  at  contemplating  that  your  inabi- 
lity conftitutes  a  principal  part  of  your  mifery  ?  Or 
do  you  thus  exprefs  yourfelves  to  conceal  your 
ftiame,  and  blame  Deity  ?  If  the  honeft  truth  be 
told,  you  cannot  but  confefs  the  latter  to  be  the  cafe. 
And  therefore  to  plead  this  in  excufe  for  not  coming 
to  Chrift,  is  to  aft  in  dire6l  oppofition  to  the  admo- 
nitions of  your  confcience.  The  true  reafon  why 
you  do  not  embrace  the  Redeemer,  is  not  fo  much 
becaufe  you  cannot,  as  becaufe  you  will  not.  For 
were  ye  willing,  your  inability,  fo  far  from  being  con- 
fidered  as  an  exculpation,  would  operate  as  the 
ftrongeft  motive  to  urge  you  to  go  to  God,  in  the 
ufe  of  all  the  appointed  means,  by  prayer  and  fup- 
plication  for  him  to  lay  on  you  his  omnipotent  hand. 

5.  There  are,  laftly,  others  who  go  a  ftep  farther, 
and  fay, — We  conceive  the  fault  is  not  chargeable  to 
our  wills,  we  feel  our  hearts  to  be  inclined  to  engage 
in  the  fervice  of  God,  It  is  our  moft  exalted  privi- 
lege. But  in  truth  we  cannot.  We  ufe  the  means, 
but  we  make  no  progrefs,  and  remain  what  we  were. 

Ah  friends  !  confider  but  for  a  moment.  You  af- 
fert  that  you  make  ufe  of  the  means:  but  in  what 
manner?  for  it  is  not  a  matter  of  indifference  how 
they  are  ufed.  Perhaps  you  have  ufed  the  means  re- 
lying on  your  own  ftrength,  or  depending  wholly  on 
the  means,  without  looking  unto  Jefus,  the  author 
and  finifher  of  faith.     You  affcrt  too,  that  you  arc 


LECTURE   L  19 

willing  to  engage  in  the  fervice  of  the  Eternal,  but 
are  imable.  But  is  it  a  faft,  that  you  are  willing  ?  In 
one  refpe6l  it  is  :  For  it  is  agreeably  to  your  will,  to 
be  put  ultimately  in  poffeffion  of  eternal  felicity,  but 
the  way  by  which  it  may  be  obtained,  meets  not  with 
your  approbation.  You  are  afting  the  part  of  a  per- 
fon  who  is  indeed  inclined  to  purchafe  a  commodity 
which  is  expofed  for  fale,  but  is  not  pleafed  with  the 
price  which  is  demanded :  in  confequence  of  which 
the  purchafe  is  not  completed.  There  are  alfo  fome 
obftacles  in  your  way :  you  cannot  part  with  your 
beloved  lulls  :  mountains  rife  up  in  fucceflion  before 
you,  which  you  conceive  cannot  be  furmounted;  and 
fo  many  bands  attach  you  to  the  world,  that  you 
come  to  no  firm  determination  to  leave  all  and  fol- 
low Chrift.  Experience  frequently  teaches  us,  that 
men  under  conviftiori,  even  with  tears,  may  confefs 
that  they  are  willing  to  ferve  God,  who,  at  the  fame 
time,  were  the  fecret  receffes  of  their  fouls  fcrutinized, 
would  manifeft,  that  lulls  remained  to  which  they 
flill  adhered.  They  will  indeed  ferve  God,  but  with 
equal  diligence,  and  with  like  ardour  and  zeal,  they 
are  inclined  to  ferve  the  world,  and  hence  continue 
to  be  what  they  always  were.  Is  this  your  cafe  ?  In 
faithfulnefs  we  muft  declare,  that  whatever  you  may 
affert  to  the  contrary,  your  profellions  of  being  wil- 
ling to  accept  of  Jefus  are  infincere.  God  demands 
the  whole  heart. 

And  ye  who  are  fenjible  that  this  is  your  fituation, 
is  it  your  wifh  to  be  direfted'to  the  means  which  per- 
fons,  placed  under  circumftances  like  yours,  ought  to 
ufe  ?  We  are  prepared  to  point  them  out,  whilft  wc 
lift  up  our  eyes  to  the  hills  from  whence  help  only 
Cometh,  that  by  the  humble  ufe  of  them,  the  Lord 
would  be  pleafed  to  manifeft  his  grace  to  your  fouls. 


20  THE  PIOUS  COMMUNICANT. 

There  are  some  things  which  you  muft  practise, 
and  OTHERS  againft  which  you  are  to  watch,  and 
to  be  careful  to  avoid. 

1.   The  7ncans  which  are  to  be  employed,  are  tha 
following. 

A.  Diligently  attend  on  tkofe  places  tohere  in  faith- 
fuhiefs  the  word  is  preached.  There  ye  are  not  only 
taught  the  truth,  but  conftantly  excited  to  feek  the 
things  which  are  conne6led  with  your  everlafting 
peace.  God  hath  proniifed  to  blefs  the  preaching  of 
the  word.  Language  cannot  exprefs  how  much  they 
lofe,  who  improve  not  this  appointed  mean  of  grace, 
efpecially  when  God  caufes  their  hearts  to  be  moved 
and  alarmed  at  the  difcovery  of  the  dreadful  nature 
and  efFefts  of  lin.  As  frequently  as  your  circum- 
flances  in  life  will  permit,  attend  on  the  public  mi- 
niftrations  of  the  word :  but  be  not  imprcITed  with 
the  idea,  that  a  cpnftant  attendance  at  church  is  fuf- 
ficierit,  even  though  you  were  far  more  exemplary 
than  others  in  this  refpecl.  For  even  a  pra6lice  fo 
laudable,  may  lay  a  foundation  for  fatal  fecurity,  and 
produce  the  habit  of  indifferency  and  unconcern.  If 
ye  expeft  the  bleffing  to  depend  on  your  ufmg  this 
excellent  mean,  and  look  not  to  God  in  Chrift,  who 
is  pleafed  to  honor  it  by  working  wit;h  it,  your  advan- 
tage will  not  really  be  promoted,  your  ftate  will  not 
be  improved.  Are  you  inclined  to  wait  on  God  in 
the  ufe  of  this  inftituted  mean,  with  aftual  profit  to 
yourfelves  ?  Then  depart  not  from  the  places  of  your 
abode,  previous  to  your,  having  retired  to  fome  fccret 
place ;  though  it  be  but  for  a  few  moments,  and  bow- 
ed the  knee  before  your  God.  Should  an  opportu- 
nity be  wanting  even  for  this,  let  your  hearts  be  raif- 
ed  to  God  in  fome  fuch  ejaculations  as  thefe:  "  Lord, 
'[  according  to  commandment,  I  am  again  about  19, 


LEeTURE  I.  «t 

f  enter  thy  houfe  of  prayer :  I  have  gone  thither  fo 
?'  often  without  deriving  any  benefit,  grant  that  the 
^'  prefent  may  be  the  happy  hour  for  thee  to  work : 
"  let  fome  word  reach  my  heart,  which  fliall  prove 
"  to  be  the  feed  of  regeneration."  Being  feated  iqi 
the  church,  lend  a  liftening  ear  to  what  is  fpoken ; 
and  confider  it  not  to  be  the  "word  of  man,  but  as  it  is 
in  truth,  the  word  of  God.  When  the  minifter  ele- 
vates his  heart  and  his  voice  to  the  throne,  and  wref^ 
ties  with  God  for  the  converfion  of  finners,  unite 
your  petitions  with  thofe  which  he  puts  up,  and 
humbly  folicit  him  for  this  ineftimable  blefling,  who 
hath  promifed  fo  often  in  his  word  to  difpenfe  it, 
efpecially  to  thofe  who  enquire  of  him,  to  bellow  it. 
Are  divine  truths  explained  and  applied  ?  Treafure 
them  in  your  hearts,  you  will  frequently  have  fuch 
elucidated  as  are  fuitable  to  your  own  cafe.  Confi- 
der them  not  fo  much  to  be  applicable  to  others,  as 
to  yourfelf.  A  conduct  of  this  kind  may  become 
infi.rumental  of  producing  genuine  contrition,  and 
that  humility  on  which  the  Scriptures  fo  abundantly 
infift.  Is  divine  fervice  ended,  and  have  you  return- 
ed to  your  refpe£live  places  of  abode  ?  again  prefent 
yourfelves  before  God,  and  after  this  manner  addrefs 
his  glorious  majefty :  "  Lord,  I  have  already  fo  long 
^'  been  lying  at  the  pool  of  Bethefda,  and  am  equally 
'-'  miferable,  let  thy  Holy  Spirit  caufe  my  heart  to  be 
•'  troubled,  that  I  may  feek  to  be  made  whole  of 
''  whatfoever  I  am  affli£led.  Let  this  word  fenfibly 
'•  affed  my  heart."  Who  can  tell  what  a  fovereign 
God  may  do,  if  you  obferve  a  condu6l  which  is  fo 
leafonable  in  itfelf,  and  for  which  you  have  a  divine 
warrant  ? 

B.   Be  engaged  as  viuch  as  in  ycu  lies,  in  fear c king 
ihe  fcriptures,  and  in  the  invefiigation  of  thofe  doc- 


ri^  THE  PIOUS  COMMUNICANT. 

trines  which  have  an  immediate  refpeft  to  your  eternal 
falvation.  Let  thofe  books  next  to  your  bible  be  read 
molt  which  treat  of  the  great  fubjefts  of  converfion, 
regeneration  and  faith,  fubjefts  which  not  only  are  the 
beft  calculated  to  bring  conviftions  to  the  mind,  to 
awaken  the  confcience  and  to  give  the  foul  a  proper 
bias ;  but  with  which  we  muft  be  experimentally  ac- 
quainted if  ever  we  be  faved.  God  alfo  works  faith 
in  the  heart  by  means  of  reading  his  word ;  an  in- 
ftance  of  this  is  recorded  in  the  8th  chapter  of  the  A6ts 
of  the  Apoftles.  When  Philip  ran,  at  the  command 
of  the  Spirit,  to  get  an  interview  with  the  Eunuch,  he 
faw  the  writings  of  Ifaiah  in  his  hand,  and  heard  him 
reading  his  Evangelical  predi6tions  concerning  the  fuf- 
ferings  of  the  Meffias. 

C.  Aflbciate  as  much  as  you  can  without  negleft- 
ing  the  calling  in  which  God  hath  placed  you,  with 
pious  and  godly  men.  In  the  choice  of  thofe,  how- 
ever, great  care  and  circumfpcftion  is  required,  for 
many  profefs  piety  and  exhibit  a  form  of  godlinefs, 
who  are  ftrangers  to  the  power  of  it ;  whofe  minds 
dwell  at  eafe,  and  who  lead  carelefs  lives  ;  who,  in- 
deed, can  fpeak  with  fluency  on  chriftian  principles, 
but  not  from  experience.  To  frequent  the  company 
of  perfons  of  this  defcription  may  prove  very  preju- 
dicial ;  it  may  ferve  to  confirm  you  in  an  opinion 
which  is  entertained  by  the  world,  and  ftrengthen  a 
prejudice  which  many  have  imbibed,  that  all  profef- 
fions  of  religion  are  hypocritical  and  infincere ;  or  it 
may  have  the  fatal  tendency  of  inducing  a  belief,  that 
all  that  is  requifite  to  conftitute  a  man  pious  and  godly, 
is  an  external  profeffion.  Therefore,  in  the  choice 
of  companions  feek  the  moft  enlightened,  tender  and 
experienced  chriftians.  From  fuch  you  may  receive 
advice  and  d!rc6lion  \vhich  will  comport  with  the  word 


LECTURE  1.  »3 

of  God  ;  but  at  the  fame  time  remember,  that  if  even 
in  thofe  you  difcern  deficiencies,  you  ought  not  to 
be  ftruck  with  amazement,  nor  fufFer  your  minds  to 
be  overtaken  by  prejudice ;  refle6i;  that  all,  even  the 
bed  of  God's  children  have  to  ftruggle  againft  their 
inward  corruptions,  and  often  to  wreftle  with  princi- 
palities and  powers  ;  pafs  their  failings  by,  and  con- 
template rather  the  graces  which  they  exercife,  that 
thereby  an  holy  jealoufy  may  be  excited. 

And  by  the  way,  we  would  remark,  children  o? 
GOD,  how  neceffary  is  it,  that  in  our  walk  and  con- 
verfation,  w^e  deport  ourfelves  with  tendernefs,  cir- 
cumfpeflion  and  faithfulnefs,  that  we  give  no  occafion 
of  offence  to  natural  men.  We  are  a  City  fet  upon 
a  hill ;  the  eyes  of  all  are  upon  us,  and  if  the 
world  can  but  difcover  any  thing  in  our  condu6t 
which  comports  not  with  our  profeffion,  they  are 
confirmed  in  the  prejudices  which  they  have  formed 
againft  vital  religion  ;  let  us  then  narrowly  watch  over 
all  our  aftions,  that  we  be  not  an  obftacle  in  the  way 
of  any ;  let  us  come  out  boldly  for  God  and  his 
caufe,  and  by  exhibiting  in  our  lives  the  fervice  of 
the  Redeemer  in  all  its  charms,  feek  to  engage  others 
to  enlift  under  his  barmers.  And  if  God  in  his  pro- 
vidence, bring  in  our  way  any  of  thofe  whom  we  have 
juft  addreffed,  let  our  fpeech  favour  of  faithful- 
ness, but  not  of  feverity;  let  us  evidence  a  friendly 
difpofition  towards  them,  and  fatisfy  them  that  our 
fouls  fmcerely  pity  them,  and  that  we  are  inclined  to 
promote,  as  far  as  we  can,  their  prefent  and  future 
bhfs. 

D.  But  as  every  mean,  without  the  blejfing  of  God. 
will  be  fruitlefs,  we  counfel  you  to  be  much  exercifed 
in  PRAYER.  We  are  aware  that  you  are  ready  to  ob- 
jeQ;,  **  /  cannot  pojfibly  ufe  this  7nean  of  grace,  for  an 


2+  THE  PlOtJS  COMMUNICANT. 

*'  unconverted  finner  cannot  pray,  and  befides,  God 
"  hears  not  finners." 

This  is  undoubtedly  the  faQ ;  God  does  not  hear 
finners  when  they  pray,  and  are  in  full  purp  of e  of  h(  art 
to  abide  in  fin;  but  do  they  cry  unto  him  to  be  con- 
verted, and  to  experience  a  fpiiritiial  change  ?  With 
fuch  petitions  "he  is  well  pleafed;"  therefore  "  Petet 
"  faid  to  Simon  the  Sorcerer,  pray  God,  perhaps  the 
*'  thoughts  of  thine  heart  may  be  forgiven  thee,"  A6ls 
8,  2  2.  Caft  yourfelves  then  again  and  again  at  the 
feet  of  the  Lord  Jefus,  as  creatures  who  are  plunged 
into  the  utmoft  depths  of  mifery,  and  who  have  no 
flrength  to  extricate  themfelves  from  a  fituation  fo 
wretched.  And  whilft  you  deplore  your  unhappy 
Hate,  intreat  him  to  look  upon  you  with  the  eye  of 
pity,  and  beftow   the  bleffings  of  his  covenant. 

2.  But  are  thefe  the  means  which  fhould  be  erii- 
ployed  that  you  may  become  partakers  of  faith  ? 
SufiFer  us  alfo  to  obferve  that  you  muft  be  on  your 
guards  and  continually  watch  againft  thofe  things 
which  may  prove  an  impediment  in  the  way  of  ob-i 
taining  a  benefit,  without  which  the  falvation  which 
the  gofpel  propofes  can  never  be  enjoyed.     And, 

A.  When  God  by  the  preaching  of  his  word,  by 
reading  or  by  any  other  means,  addreffes  himfelf  in 
fuch  a  manner  to  your  confciences,  that  con  virions 
are  wrought  on  your  minds,  and  diftrefs  overwhelm 
your  fouls,  Be  careful  not  to  extinguifJi  that  light,  not 
to  ftifle  thofe  convi6lions  ;  for  you  know  not  whe- 
ther they  be  the  common  convi6lions  of  Confciencc, 
or  whether  in  this  way  the  Eternal  is  commencing 
a  work  of  grace  in  your  hearts  ;  at  any  rate  every  at- 
tempt to  quench  them  is  dangerous.  It  may  produce 
this  dreadful  efFed  : — That  God  drive  with  you  no 
longer,  and  give  you  over  to  a  total  mfenfibility. 


LECTURE  1.  j^ 

B.  When  you  feel  your  hearts  in  any  refpecl  awak- 
ened, to  cleave  to  that   which  is  good,  and  warned 
to    flee    from    impious   and   finful   ways  ;   Cherish 
thofe  emotions,  and  beware  of  making  the  leaft  re- 
fiftance  ;  it  is  poflible  they  may  have  proceeded  from 
the  Holy  Spirit.    There  is  caufe  of  fearing  that  many 
an  inflance  occurs,  of  perfons  having  been  convi6led 
of  fin,  who,  contrary  to  the  admonitions  of  their  con- 
fciences,  have  devoted  themfclves  again  to  the  plea- 
fures  of  the  world,  and  fought  with  avidity  the  com- 
pany of  thofe  whofe  minds  are  altogether  abforbed 
by  the  things  of  time  and  fenfe.     The  effea  of  fuch  a 
courfe  is   truly  alarming  ;  all  thofe   ferious    impref- 
fions  may  thereby  be  removed,  and  the  foul  be  in  the 
greateft  danger  of  becoming  hardened    in   iniquity. 
Behdes,  what  condud  can  be  more  finful  ?     They 
do  defpite  to  the  fpirit  of  grace,  and  treat  his  kind  and 
gracious  intimations   with   contempt.      Hence    he  is 
frequently  induced  at  laft   to  withdraw  himfelf,  and 
leave  them  to  perifh  in  their  fms.    How  dreadful  will 
be  the  refledions  of  fuch  in  hell  !      How  awful  to  re- 
collea  that  at  fuch  a  time,  under  fuch  a  fermon,    or 
by  fuch  a  providence,   God  knocked  at  the  doors  of 
their  hearts,  but  that  they  opened  not,  but  launched 
out  into  all  the  pleafures  of  the  world  ;  and  that  now 
it  is  too  late  to  repent,  the  day  of  mercy  being  palfed 
for  ever. 

If,  finners,  you  would  avoid  thefe  bitter  refleaions ; 
be  perfuaded,  when  you  experience  inward  excita- 
tions to  religion,  and  admonitions  to  leave  the  pur- 
fuits  of  vice,  to  go  diredly  to  God  in  prayer ;  and 
when  in  his  prefence  earneftly  plead—"  That  both 
"  may  end  in  the  faving  converfion  of  your  immortal 
*•  fouls." 

C.  Watch  againft,  and  by  no  means  give  way  to 
D 


26  THE  PIOUS  COMMUNICANT. 

thofe  thoughts  and  impreffions  which  tend  to  dif- 
courage,  and  lead  the  mind  to  defpondency,  and  may 
incHne  you  to  reafon  on  this  wife  : — "  My  convic- 
"  tions  have  endured  fo  long,  and  I  have  experien- 
"  ced  nothing  more  than  conviclions ;  my  fms  are  too 
*'  great  to  be  forgiven."  To  embrace  fentiments  fo 
defponding,  Satan  would  perfuade  you,  with  a  view  of 
making  you  altogether  difcouraged,  and  of  producing 
an  indifFerency  with  refpeft  to  the  great  interefts  of 
your  fouls.  But,  fmners,  fuffer  not  fuch  fuggeflions 
to  find  a  place  in  your  hearts,  for  whilfl:  there  is  life 
there  is  hope  in  your  end.  The  fick  man  had  lain 
at  the  pool  of  Bethefda  thirty-eight  years,  and  at  the 
expiration  of  that  period  Jefus  healed  him.  And, 
although  your  fms  be  of  a  fcarlet  colour  and  of  a 
crimfon  dye,  nay,  though  you  had  made  yourfelves 
like  Satan  himfelf,  abominable  in  finning,  the  mercy 
and  compaffion  of  God  far  furpafs  your  iniquities  ; 
fo  that  he  both  will  and  can  forgive  them.  Never, 
then,  indulge  the  thought,  that  now  you  are  loft 
for  ever  ;  but  perfevere  in  feeking  God  in  Chrift  un- 
til he  receive  yoa  in  mercy,  and  you  hear  his  voice 
utter  the  delightful  declaration — /,  even  I,  am  he  that 
hlotteth  out  all  your  Jins  for  my  name  s  fake. 

But  let  us  now  proceed  to  the  third  thing  which 
we  propofed  for  confideration  ;  which  more  properly 
refpeds  the  children  of  God  who  have  already  expe- 
rienced grace  in  their  hearts,  and  in  whom  faith,  as 
to  its  firfl;  principles,  has  been  wrought.  They  muft 
be  encouraged  and  excited  to  perfeverance  in  that 
Faith  of  which  they  are  partakers. 
'  Come  then.  Believer  !  who  haft  gone  to  Jefus  with 
all  thy  burdens,  but  who  art  ftill  filled  with  fore  dif- 
trefs,  becaufe  thou  art  in  doubt  whether  thou  haft 
in    reality    taken  refuge  beneath  the  ftiadow  of  his 


LECTURE  1.  «7 

wings — thou  art  poor  and  needy  in  thine  own  eyes  ; 
but  ftill  thou  art  rich  in  Chrift.  In  the  prefent  le6ture 
we  fhall  not  enlarge  much  on  the  fources  from  which 
thine  encouragement  may  be  drawn  ;  as  thefe  in  a 
fucceeding  lefture  will  be  difcuffed  at  confiderable 
length.  At  prefent  we  can  only  urge  thee  calmly  and 
ferioufly  to  make  the  interefting  enquiry — "  What 
"  has  been  thy  former,  and  what  is  thy  prefent  ex- 
*'  perience  ?"     I  demand  of  thee, 

1.  Whether  thou  dareft  deny  that  the  light  which 
is  enkindled  in  thy  foul,  be  not  eflentially  different 
from  that,  which  perfons  yet  in  a  ftate  of  nature,  yea, 
which  even  thofe  experience,  who  have  a  temporary 
faith  ?  Are  not  thine  exercifes  and  affe£lions  unlike 
what  they  were,  when  yet  thou  livedft  in  fin  ?  Doll 
thou  not  fee  the  truths  of  the  gofpel  in  a  manner 
quite  the  reverfe  from  that  in  which  thou  beheldeft 
them  at  that  period  ?  Wouldft  thou  not  exprefs  thy 
gratitude  to  God,  if  thou  wert  to  fee  in  any  of  thy 
friends  or  acquaintance,  what  thou  difcerneft  in  thy- 
felf? 

2.  Wilt  thou  prefume  to  deny  that  the  difcovery 
which  thou  hafl  made  of  thy  loft  and  deplorable  ftate 
by  nature,  has  filled  thee  with  diftrefs  and  anguifh  ? 

3.  Haft  thou  never  had  fome  views  of  thy  need  of 
Chrift,  and  of  his  lovelinefs  and  precioufnefs  ?  Has 
he  never  been  precious  to  thy  foul  ? 

4.  Wilt  thou  dare  affert,  that  thou  haft  never  gone 
£)ut  of  thyfelf  and  fled  to  Jefus,  as  thy  only  refuge  ?— 
Yea,  and  that  thou  wouldft  not  even  now  fly  to  him 
if  thou  wert  able,  and  mighteft  prefume  fo  much  ? 
Is  not  thy  heart  difpofed,  and  in  every  refpeft  wil- 
ling to  furrender  thyfelf  altogether  to  him  ? 

5.  Wilt  thou  deny,  that  thine  affeftions  are  pla- 
ced on  different  objects  from  what  they  once  were  *^ 


s8  THE  PIOUS  COMMUNICANT. 

Have  not  fin,  the  world,  and  felf-love,  become  thine 
enemies  ?  Is  not  God — Is  not  Christ — Are  not  all 
who  are  bom  of  God,  the  objecls  of  thy  love  and 
efieer/i  ?  Now  who  hath  wrought  all  thefe  things  in 
thee  ?  Are  they  not  the  beginnings  of  faith  ?  Give 
then,  God,  the  glory,  and  be  no  more  faithkfs  but 
believing. 

But  it  is  not  enough  to  have  the  firft  principles 
only,  but  as  much  as  in  thee  lies  it  behoves  thee  to 
feek  to  preferve  in  lively  exercife,  and  to  incrcafe 
in  this  divine  and  faving  grace.  To  evince  this,  we 
propofe  in  this  place 

1.  To  fhew  how  necejjary  it  is  for  the  people  of 
God  to  feek  to  keep  alive  the  faith  they  once  have 
received. 

2.  That  it  is  their  duty  to  endeavour  to  grow  and 
increafe  in  faith. 

3.  We  fhall  then  point  out  fome  means  by  the  ufe 
of  which  they  may  fucceed  in  a  matter  of  fuch  mag- 
nitude and  importance. 

In  refpeft  to  the  frf  particular,  it  muft  be  pre- 
vioufly  remarked,  that  when  we  affert  "  That  the  peo- 
'•'  pie  of  God  mud  feek  to  preferve  faith  in  lively  ex- 
"  ercife,"  we  would  be  rightly  underftood. — It  is  not 
our  intention  to  infmuate,  that  it  is  poffible  for  them 
to  fall  totally  and  finally  from  a  ftate  of  grace  ;  for 
a  lentiment  of  this  nature  militates  in  every  point  of 
view  againft  the  word  of  God,  which  maintains  and 
inculcates  that,  The  gifts  and  calling  of  God  are  with- 
out repentance.  The  love  wherewith  God  loves  his 
people  is  an  Everlasting  Love.  Jer.  31,  3. 
In  that  heart  wherein  God  hath  implanted  the  feed 
of  faith,  it  will  abide  forever  ;  no  enemy  can 
loot  it  out  :  This  appears  from  thofe  examples  which 
fcripture   records  of  faiiits  who  had  fallen  into  fin, 


:t.ECTURE  I.  f9 

David  "pr^yed,  Pfalm  51,  that  God  zucidd  net  take  his 
holy  fpirit  from  him  ;  a  clear  proof  that  though  he 
had  fallen  into  grofs  fins,  the  fpirit  had  not.  de- 
parted from  him.  Peter  had  denied  his  Lord,  yet  it 
is  faid  Chrift  prayed  for  him  that  his  faith  fail  not. 
Luke  22,  23.  And  it  certainly  was  done  to  him, 
agreeably  to  the  Saviour's  petition, /or  the  Father  hear- 
eth  the  Son  always,  confequently  the  feed  of  faith  rauft 
abide  in  the  heart.  Chrift,  indeed,  fpeaks,  Matt.  13. 
21.  of  a  faith  which  endurethfor  a  time  ;  but  he  can- 
not beunderftood  to  refer  to  true  faith,  for  he  imme- 
diately adds,  it  hath  no  root. 

But  though  the  feed  of  faith  remain  in  the  heart,  ftill 
it  may  decline,  and  become  weaker  in  its  exercifes, 
infomuch  that  the  foul  may  refemble  the  feafon  of 
winter,  when  neither  leaves,  nor  bloffoms,  r\ox  fruit  are 
feen. 

Yea,  faith  alfo  often  lelfens  as  to  its  degrees.     The 

foul  that   at  the  commencement  of  the  work  of  grace 

was  ALL  engagednefs,    all  life  and  all  a6livity,  fo 

that  it  with  confidence  relied  upon  the  promifes  of  God, 

and  dared  to  attempt  great  things,  afterwards  feels  its 

zeal  and  ardor  often  diminiflied,  and  its  confidence 

weakened  ;  it  is  agitated  by  doubts,  and  tolled  as  by 

a  tempeft,  through  the  prevalence  of  unbelief;  in  con- 

fequence  of  all  which,  but  little  fruit  is  produced  and 

evidenced  in  the  chriflian's  walk.    Acrainftall  this  be- 
es 

lievers  muft  be  upon  their  guard,  and  feek  thus  to 
preferve  thatfaith  which  God  hath  wrought  in  them. 

1.  To  this  duty,  God,  in  his  word,  conftantly  ex- 
horts his  people,  1.  Cor.  16,  13.  Stand  fa Jl  in  the 
faith.  Rev.  3.  10.  Hold  fafl  what  thou  haft,  that  no 
man  take  thy  crown. 

2.  God  has  connected  in  the  clofeft  manner  the 
prefervalion  of  faith  on  his  part,  and  the  prefervation 


% 


go  THE  PIOUS  COMMUNICANT. 

of  it  by  the  believer.     God  preferves  the  life  of  grace 

WITHOUT    THE    USE   OF    MEANS,    BY  AN   EXERTION 

OF  HIS  ALMIGHTY  POWER,  but  the  behcvcr  pre- 
ferves it  BY   A   DILIGENT   USE   OF    MEANS;    both    of 

which  are  as  intimately  connefted  together,  and  as  ne- 
ceffary  as  eating  and  drinking  are  for  preferving  the 
vigor  of  the  body  and  natural  life.  This  we  are  taught 
by  Peter,  i.  Epif.  i,  5.  Ye  are  kept  by  the  power  of 
God.  But  by  what  means  ?  Through  faith.  There- 
fore the  apoftle  John  obferves  1.  Epif.  v.  18.  He 
that  is  begotten  of  God  keepeth  himfelf  and  that  wick^ 
fd  one  toucheih  him  not. 

3.  There  is  nothing  which  is  more  fubje61:  to  be  af- 
faulted  than  faith.  The  enemy  falls  upon  the  believer, 
and  engages  with  the  fiercenefs  of  a  fiend,  to  deflroy 
him  ;  hence  every  child  of  God  fliould  watch  with  pe- 
culiar care,  and  be  ever  on  his  guard  to  preferve  this 
principle  entire. 

4.  Faith  is  thtpiield  which  the  chriftian  mufl;  ufe  in 
the  fpiritual  warfare,  to  enable  him  to  ftand  his  ground 
whenever  attacked,  and  therefore  it  is  above  all  things 
necelTary  that  he  preferve  this  Ihield  as  his  chief 
weapon,  without  which  he  cannot  conquer,  but  muft 
fall  before  his  hateful  foes. 

But,  Secondly,  It  is  not  enough  that  believers 
maintain  and  preferve  faith.  It  behoves  them  to  en- 
deavour to  GROW  and  to  progress  in  this  grace. 
To  this  God's  people  are  continually  exhorted. 
Peter  fays,  2  Epif.  iii,  18.  Incrcafe  in  the  grace  and 
knowledge  of  the  Lord  Jefus  Chrifi.  And  again,  1  Pet. 
ii.  2.  As  new-born  babes,  defire  the  fincere  milk  of  the 
word,  that  ye  may  grow  thereby.  Paul,  addrefling  the 
Hebrews,  chap.  vi.  1,  fays,  Let  us  go  on  to  perfeElion, 
Chriftians  muft  from  children  hQCome.  young  men,  and 
from  young  men  aim  at  being  made  fathers  in  Chrifi, 


LECTURE  I.  81 

1  John  ii.  13,  14.  They  mull  not  always  remain 
BRUISED  reeds;  it  behoves  them  to  afpire  at  the 
tallnefs  and  Jlurdinefs  of  the  cedar  and  oak.  They 
muft  grow  up  as  calves  before  the  Jl all,  Matt.  iv.  2. 
According  to  the  promife,  Pfalm  xcii.  14,  Thofe  that 
be  planted  in  the  hcufe  of  the  Lord  fliall  flouriJJi  in  the 
courts  of  our  God.  They  muft  be  hke  eagles,  and  re- 
new  their  fir  ength,  Ifai.  xl.  31,  Hke  the  horfes  in  Pha- 
raoh's chariot.  Songs  i.  9,  and  the  goodly  horfe  of 
God's  majejly  in  the  day  of  battle,  Zach.  x.  3.  They 
muft,  giving  all  diligence,  add  to  their  faith  virtue ; 
and  to  virtue  knowledge;  and  to  knowledge  temperance ; 
and  to  temperance  patience;  and  to  patience  godlinefs, 
brotherly  kindnefs ;  and  to  brotherly  kindncfs  charity. 
What  are  we  to  infer  from  all  thefe  paftages,  if  not 
that  the  believer  is  bound  to  progrefs  in  the  divine 
life,  and  proceed  from  one  degree  of  faith  to  another  ? 
Therefore  he  muft 

1.  Increafe  in  knowledge.  It  is  not  becoming, 
that  like  a  babe,  and  one  unfiilful  in  the  word  of  righ- 
teoufnefs,  he  continue  in  the  ufe  of  milk,  or  the  firfl 
principles  of  the  oracles  of  God,  Heb.  v.  12.  It  be- 
hoves him  to  go  on  to  perfeHion,  and  endeavour  to 
attain  to  a  more  extenfive  knowledge  of  the  myfteries 
and  depths  which  the  fcriptures  record,  to  the  end 
that  he  may  have  more  glorious  views  of  the  Wis- 
dom of  God.  In  a  word,  he  ought  efpecially  to 
aim  at  arriving  at  a  clear,  diftinft,  and  experimental 
knowledge  of  the  whole  plan  of  falvation ;  of  the  me- 
diator of  the  covenant  in  all  his  excellencies  ;  of  the 
Spirit  and  his  operations ;  and  of  the  obligations  which 
he  is  under  to  the  praftice  of  piety. 

2.  It  is  incumbent  on  the  believer  to  advance  in 
yielding  a  cordial  afj'ent  to  the  truth.  This  he  is  faid 
to  do.  when  by  means  of  an  accurate  fpirit  of  difcern- 


32  THE  PIOUS  COMMUNICANT. 

ment,  he  difcovers  what  is  good  or  evil,  true  or  falje : 
and  difTents  from  the  latter,  but  approves  of  theybr- 
mer ;  when  experiencing  the  fwednefs  and  force  of 
truth  on  his  heart,  the  Spirit  witneffes  that  the  Spirit 
is  truth;  and  -when,  meeting  with  thofe  doctrines  which 
are  deep  and  myfterious,  and  which  he  is  unable  to 
develope,  he  ftill  embraces  and  adinires  them,  becaufe 
God  hath  revealed  them. 

3.  The  believer  mufh  progrefs  constantly  in 
making  Jefus  his  hiding-place,  and  in  taking  refuge 
beneath  the  fhadow  of  his  wings ;  that  is,  it  behoves 
him  on  every  occajion  which  offers,. and  under  all  cir- 
cumllahces  of  his  life,  to  fly  to  his  Redeemer  with  an 
increafed  degrees  of  cordiality  and  compofednefs,  and 
with  a  heart  exeicifing  a  greater  degree  of  confidence 
in  his  power  and  grace,  and  determined  to  perfevere 
in  feeking  him  with  more  engagednefs  than  ever,  as 
his  only  afylum.  And  this  muft  be  done,  not  only 
when  he  has  backjlidden  from  the  ways  of  the  Lord, 
to  the  end  that  he  may  obtain  reconciliation  and  par- 
don by  his  blood ;  but  when  his  foul  is  exercifed  by 
doubts  or  is  greatly  cmbarrajjed  j  or  filled  with  grofs 
darknefs,  andfenfible  of  its  own  weaknefs ;  that  there- 
by he  may  obtain  counfel,  light,  Jlrength. 

4.  A  Chriflian  muft  increafe  in  the  exercife  of 
CONFIDENCE.  It  is  not  fufficient  that  he  exercife 
that  faith  by  which  the  foul  barely  takes  refuge 

BENEATH     THE     SHADOW     OF      ChRISt's     WINGS  J 

which,  though  genuine,  yet  is  fubjed  frequently  to 
BE  AGITATED;  by  which  he  durft  not  repofe  himfelj 
upon  God,  apply  the  promifes,  and  is  fo  eafily  inti- 
midated in  feafons  of  diftrefs.  No  :  If  he  will  attain 
to  peace  and  joy  in  believing,  and  experience  increafed 
confolations,  it  is  neceflfary  tfiat  he  leek  fo  to  increafe 
in  faith,  that  he  attain  to  an  assured  faith  which 


LECTURE   I.  3 J 

enables  its  poireiTor  to  maintain  his  ground  when  af- 
fauited  by  temptation,  to  rely  upon  the  divine  pro- 
mifes,  and  to  triifi  his  Jalvation  and  all  his  concerns 
into  the  hands  of  his  God. 

Now  whenever  the  Chriftian  progrefles  in  either  of 
thefe  refpefts,  he  may  be  confidered  as  making  ad- 
vances in  the  divine  life  of  faith. 

But  to  the  end  that  he  may  thus  go  on,  and  ad- 
vance in  the  Chriftian  race,  we  muft  in  the  third 
PLACE,  dire6t  to  the  means  which  every  believer 
ought  to  purfue. 

1.  We  cannot  nrefent  to  his  view,  or  dire6l  to  a 
more  effectual  mean,  in  order  to  his  advancement  in 
faith,  than  the  reading,  searching,  and  hear- 
in  g  of  the  word  of  God.  For  that  fame  word  which 
is  the  SEED  of  regeneration,  is  the  milk  whereby  the: 
Chriftian  grows.  By  means  of  it  the  underftanding 
becomes  more  enlightened,  and  confequently  the 
fphere  of  his  knowledge  more  enlarged.  It  is  the 
word  of  God  in  the  hands  of  the  fpirit  which  excites 
the  dull,  the  fluggifh,  and  inaftive  heart  of  the  be- 
liever to  love  and  be  charmed  with  divine  truth. 

"  O  then,  prize  the  word,  read  it  again  and  again 
"  when  retired  to  thy  clofet,  and  in  fecret  with  thy 
"  God.  It  is  the  New-Tefiament  of  thy  Father,  in 
"  which  thou  wilt  find  thy  name  written.  Whenever 
"  thou  meditateft  on  the  intcrefiing  truths  whicji  ifc 
"  contains,  let  thy  foul  delight  in  them.  Attend  to 
"  the  duties  which  it  inculcates,  and  often  frequent 
"  thofe  places  where  its  doftrines  are  publicly  taught. 
"  It  is  impoffible  for  the  tongue  to  exprefs  the  lofs 
"  which  thou  doft  fuftain  by  reafon  of  a  frequent  and 
"  unneccjfary  abftinence  from  the  public  ordinances 
"  of  religion.  By  not  attending  to  the  truths  which 
"  our  Bibles  record,  and  by  departing  from  the  hcar-^ 
E 


34  THE  PIOUS  COMMUNICANT. 

"  ing  of  faith,  kannefs  is  brought  on  the  foul;  whilft 
"  a  different  conduct,  and  fuch  as  we  here  prefcrifae, 
*'  tends  to  Jlrengthen  and  confirm  that  divine  princi- 
"  pie  which  God  hath  wrought  in  thy  heart.  Cleave 
"  then  to  the  word,  and  let  the  Scriptures  be  daily 
"  fearched  by  thee." 

2.   In  order  to  a  believer's  progreffing  in  faith,   to 

USE  THE  SACRAMENTS  IN  A  RIGHT  AND  BE- 
COMING MANNER,  is  particularly  advantageous. 

In  refpeft  to  Baptifm,  the  queftion  may  be  afked, 
How  can  i  t  tend  to  the  advancement  of  faith  ?  for 
*'  I  have  received  it  but  once,  and  that  at  a  time 
*'  when  deflitute  of  knowledge  and  confcioufnefs, 
*'  how  muft  I  then  improve  it  to  my  advantage  ? 

It  is  true  thou  haft  been  but  once  baptized,  and 
that  too  in  thine  infancy  :  but  ftill  when  thou  confi- 
dereft  properly  the  nature  of  that  facrament,  it  may 
contribute  to  thy  profit,  efpecially  when  thou  art  ena- 
bled to  make  the  following  refleftions,  viz.  *'  That 
"  when  I  was  an  infant  I  was  fprinkled  with  baptif- 
*'  mal  water,  and  thus  offered  to  a  Triune  God;  that 
"  on  that  folemn  occafion,  God  the  Father  virtu- 
*'  ally  declared  that  he  was  willing  to  make  with  me 
*'  an  everlafting  covenant  of  grace;  God  the  Son, 
"  that  he  was  difpofed  to  wafh  me  in  his  blood ;  and 
"  God  the  Holy  Ghost,  that  agreeably  to  the  di- 
*'  vine  conftitution  he  would  dwell  in  me,  and  fancli- 
"  fy  me  to  be  a  member  of  Chrift.  And  as  my  pa- 
"  rents  have  confented  to  that  covenant  in  my  room, 
"  and  I  arriving  at  years  of  difcretion,  have  taken 
"  upon  myfelf  the  promifes  which  they  made  for  me, 
"  am  I  not  under  obligations  the  moft  prefling,  to  ob- 
"  ferve  a  converfation  which  Ihall  be  marked  by  pie- 
"  ty.  and  to  lead  a  life  v/hich  (hall  evidence,  that  my 


LECTURE   I.  j5 

''  highefl  objecl  is  to  advance  the  glory  of  God,  and 
"  my  precious  Redeemer's  name  ?" 

"  Yes,  if  thou  wert  in  the  prefence  of  the  Lord, 
and  before  thy  God,  frequently  to  enquire — "  Have  I 
"  alfo  received  the  things  which  are  fignified  by  bap- 
"  tifm  ?  Have  I  been  wafhed  in  Jefus'  blood  ?  and 
*'  can  I  thereby  exercife  the  anfwer  of  a  good  con- 
*^  fciencc  towards  God,  and  as  a  covenant  God  alk 
*'  of  him  all  things  whereof  I  have  need,  to  make  me 
*'  advance  in  the  divine  life  ?"  Thou  wouldfl:  expe- 
rience then,  that  thy  confidence  would  be  more  ex- 
cited, and  confequently  that  thy  faith  would  be  more 
ftrengthened  and  confirmed. 

In  like  manner,  the  facrament  of  the  Lord's  {tip- 
per, if  it  be  properly  ufed,  greatly  contributes  as  a 
mean  to  increafe  faith,  and  fupport  and  ftrengthen 
that  life  which  divine  grace  hath  caufed  to  fpring  up 
in  thee.  By  a  due  attendance  upon  God  in  this  or- 
dinance, the  underflanding  becomes  more  enlightened, 
and  attains  to  higher  degrees  in  the  knowledge  of  di- 
vine truths,  efpecially  of  thofe  that  appertain  to  the 
work  of  falvation.  For  they  are  exhibited  to  the  eye 
of  faith,  in  the  facravient,  as  in  a  piElure  which  is 
drawn  to  the  life.  By  the  Lord's  fupper,  as  a  mean 
excellently  adapted  to  the  purpofe,  Jlrong  defires  af- 
ter the  Lord  Jefus  are  raifed  and  excited.  For  when 
the  believer  contemplates  the  love  of  the  Redeemer, 
as  there  it  is  fet  forth,  tranfcending  all  bounds,  he 
cannot  but  feel  himfelf  obligated  to  m.ake  feme  re- 
turns of  love,  and  by  faith  to  fly  to  his  embrace. 
And  may  we  not  add,  that  the  Lord's  fupper  is  ad- 
mirably adapted  to  eftablifli  the  confidence  of  the 
child  of  God  ?  Certainly :  For  God  puts  as  it  were 
into  the  hands  of  tvcry  believing  communicant  the 
feals  of  his  love  and  faithfulnefs ;  in  virtue  of  which 


36  THE  PIOUS  COMMUNICANT. 

he  may  be  afiTured,  that  he  will  make  all  his  promifes 
yea  and  avun. 

3.  There  is  flill  another  valuable  mean  of  increafmg 
in  faith,  prayer.  Than  this  there  is  no  duty  in  the 
difcharge  of  which  faith  can  be  more  or  better  exerci- 
fed.  All  that  the  chriftian  brings  before  his  God,  all 
the  delires  he  prefents  at  a  Throne  of  Grace,  are 
brought  and  prefented  by  and  in  faith.  Prayer  is  the 
breath  offpiritual  life  ;  hy  earneft  prayer  the  foul  holds^ 
the  mofl  intimate  communion  with  God.  In  the  aft 
of  Prayer,  it  flies  and  runs  from  itfelf  unto  God  and 
Chrift,  cajls  itfelf  into  his  arms,  and  confides  in  him 
as  its  covenant  God  and  Mediator.  O  !  Chriflian,  if 
to  pray  with  earncflnefs  and  perfeverance  be  fo  bene- 
ficial, pradife  this  duty.  It  is  caufe  of  lamentation 
that  thou  art  not  more  engaged  when  thou  appeareft 
in  prayer  in  the  prefence  of  the  Divine  Majefty,  and 
that  thy  heart  oftentimes  is  in  a  frame  remarkable  for 
its  dulnefs  zindjlupidiiy.  If  thy  faith  be  weak,  this  con- 
fideration  ftiould  urge  thee  to  the  Throne  of  Grace, 
and  encourage  thee  to  cry  with  the  difciples,  Lord  in- 
creafe  our  faith,  Luke  17.5.  Art  thou  oppreffed  with 
unbelief  ?  Thou  haft  in  fuch  cafe  fo  much  the  more 
reafon  to  exclaim  in  the  language  of  that  father,  who 
cried  cut  and  faid  -with  tears,  Lord,  I  believe,  help 
mine  unbelief,  Mark  g.  24.  In  this  way  thy  faith 
would  be  far  more  increafed  than  if,  by  diftrufting 
God  and  giving  way  to  doubts  and  fears,  thou  fhouldft 
keep  at  a  diftance  from  him,  and  negleft  a  duty 
which  is  calculated  as  a  mean  to  make  thee  advance 
far  in  faith. 

4.  If  thou  wouldft  increafe  in  faith,  it  ftands  thee 
in  hand  very  frequently  to  prove  and  try  it,  not 
only  thereby  to  become  aiilired  of  its  being  genuine, 
but  with  a  vicv/  alfo  of  dilcovering  whether,  in  any  re- 


LECTURE   I.  37 

fpcB,  and  how  far  thou,  haft  already  advanced  therein. 
This,  on  the  one  hand,  would  ferve  to  produce  a  fcnfc 
of  fhame,  and  caule  thee  to  be  abafed  to  the  loweft  de- 
gree, upon  difcovering  ho;v  fmall  thy  attainments 
have  been,  and  at  the  fame  time  excite  in  thee  an 
holy  ardor  to  make  greater  progrefs,  and  to  prefs  for- 
ward in  the  chriftian  courfe  ;  or  if,  upon  examina- 
tion, it  be  found  that  there  exifts  any  breach  or  differ- 
ence between  thee  and  thy  God,  in  fuch  cafe  thou 
wouldft  be  prompted  immediately  to  return  to  him, 
which  would  be  attended  with  the  happy  effe6l  both 
0*1  preventing  thy  confidence  from  being  fhaken,  and 
of  keeping  thee  nearer  to  thy  God.  But  on  the  other 
hand,  if,  by  fuch  an  inveftigation,  it  lliall  appear 
that  thou  haft  in  any  refpeft  progrelTed  in  the  life  of 
faith,  gratitude  would  be  enkindled  in  thy  foul,  and 
thou  wouldft  be  excited  to  greater  zeal  in  his  fervice, 
who  hath  beftowed  fuch  ineftimable  benefits  upon 
thee. 

O,  believe  it  to  be  a  truth,  that  one  of  the  great- 
eft  reafons  why  thine  attainments  have  been  fo  fmall 
is,  that  thou  haft  fo  little  concern  with  refpe61;  to  the 
fituation  of  thine  heart,  and  art  fo  great  a  ftranger  to 
its  various  workings,  and  to  what  is  pafilng  within. 
Befides,  by  want  of  attention  to  this,  thou  doft  become 
in  a  certain  degree  eftranged  from  the  Lord,  and  what 
is  truly  awful,  thy  graces,  which  ought  conftantly  to  be 
in  exercife,  lie  dormant  and  inaftive. 

5.  Associate  much  with  thofe  tender  Chriftians 
who  live  near  to  the  Lord  ;  thou  wilt  derive  this  great 
advantage  from  it,  that  thy  love  will  be  enkindled 
into  a  flame,  and  thy  foul  burn  with  ardent  zeal  to  en- 
gage in  all  good  works.  We  have  not  language  to 
cxprefs  how  much  mutual  and  frequent  intercourfe 
jinjong  Chriftians,  tends  to  the  increafe  of  knowledge 


38  THE  PIOUS  COMMUNICANT. 

and  to  the  advancement  of  faith.  Hath  one  believer 
made  farther  progrefs  than  another  ?  In  fuch  cafe  the 
hands  which  hang  down,  and  the  knees  which  arefeelle 
are  lifted  up,  and  the  foul  as  it  were  infpirited  of 
anew,  is  excited  to  come  out  more  boldly  in  the  fer- 
vice  of  his  Creator  and  Redeemer,   God. 

6.  Be  on  thy  guard,  and  watch  with  fingular  care 
againft  whatever  may  hinder  thy  growth  and  progrefs 
in  faith. 

A.  Arm  thyself  againft  the  aflaults  of  Satan, 
and  thofe  fiery  darts  which  he  llioots  with  a  view  of 
making  thee  to  doubt  with  refpe6t  to  the  reality  of  thy 
faith,  and  even  of  that  religion  which  thou  profeffeft 
to  be  divine.  This  adverfary  sometimes  will  en- 
deavor to  fap  thofe  effential  do6lrines  which  confli- 
tute  the  very  foundation  on  which  thy  faith  is  built ; 
at  fuch  times,  take  the  f word  of  tJie  Spirit,  the  word  of 
God,  to  ward  ofF  the  deadly  blow,  Eph.  6.  17.  and 
fay  with  Chrift,  Matt.  4.  4.  Thus  it  is  wj-itten,  for 
thou  art  never  in  greater  danger  from  his  affaults  than 
when  thou  art  off  thy  guard,  and  layeft  down  the 
weapon  with  which  Chrift  hath  furnifhed  thee.  At 
OTHER  TIMES,  as  was  hinted,  he  will  feek  to  make 
thy  foul  doubt  whether  thy  faith  has  ever  h&QU  fincere^ 
and  then  efpecially  when  it  is  weakeft  and  not  in  a  fi- 
tuation  to  enter  the  lifts  with  him.  When  thus  af- 
faulted  give  not  away  in  the  leaft  to  diftruft  and  to 
doubts  for  which  thou  haft  no  ground,  left,  by  that 
mean,  Satan  gain  an  advantage  over  thee,  and  thy 
growth  in  faith  be  obftru6led ;  for  as  long  as  thou  art 
employed  in  laying  the  foundation,  the  building  can- 
not rife.  If  thou  art  conftantly  digging  about  the 
root  to  fee  whether  the  tree  has  life,  the  tree  is  impe- 
ded in  its  growth  ;  the  beft  evidence  of  the  life  of  trees 
is  their  fprouting  into  leaves  and  branches,  and  bear- 


LECTURE   I. 


39 


ing  fruit.  Seek,  therefore,  by  bringing  forth  much 
fruit,  to  evidence  to  thyfelf  when  thus  tempted,  that 
thou  abideji  in  Chrijl  and  he  in  thee.    Luke  xv. 

B.  Arm  thyself,  and  be  upon  the  watch 
againft  the  world  ;  they  often  will  feek  to  turn 
thy  hope  into  ridicule,  and  deride  thy  religion,  ef- 
pecially  if  thou  art  opprefled  with  adverfity  and 
overwhelmed  with  any  diftrefs  ;  their  language  then 
will  be,  "  What  we  enjoy  is  certain ;  we  already 
'"'  polTefs  that  which  is  good ;  we  have  no  hands, 
*'  but  all  that  thou  canfl  boaft  of  is  future-,  thou 
*'  haft  it  -only  in  expeftation ;  it  is  ideal  and  fpecu- 
"  lative.  Who  can  tell  whether,  after  all  thy  wait- 
'' ing,  the  expected  bleffing  will  ever  arrive?  And 
*'  in  the  mean  time  thou  art  plagued  all  the  day  long." 
No  perfon  can  fully  conceive  in  what  danger  thou  art 
from  the  world  to  have  thy  idith Jliaken  ;  even  Afaph 
himfelf,  was  beginning  to  doubt  and  defpond,  when  he 
contemplated  the  profperity  of  the  wicked,  and  faw  the 
righteous  and  the  godly  filled  with  fore  dijlrefs,  and 
borne  down  beneath  the  prelTure  of  fome  heavy 
load.  He  faid,  Pfalm  Ixxiii.  13.  Verily,  I  have  clean- 
fed  my  heart  in  vain,  an^  waJJied  my  hands  in  innocency. 
But  believer,  be  not  fatisfied  with  an  external  view  of 
the  ftate  and  condition  of  the  children  of  Godj  with 
Afaph  enter  into  the  fanBuary  of  the  Lord,  to  under- 
fland  the  different  end  of  the  wicked,  and  o^  thofe  ivho 
fear  the  Lord,  that  thereby  thou  mayeft  learn  to  defpife 
and  become  fuperior  to  the  contempt  of  the  world, 
and  the  derifion  with  which  its  votaries  treat  thee. 

7.  L.-3i^\Y,  tnditdiyowY  to  exercife  faith  daily.  Often 
look  TJinto  the  Lord  Jefus,  and  feek  to  obtain  faith's 
views  of  his  fulnefs  ;  refleft  frequently  on  thy  deficien- 
cies and  imperfe6lions,  and  conflantly  flee  from  thy- 
felf and  run  to  embrace  him,   as  the  fountain  from 


40  THE  PIOUS  COMMUNICANT. 

which  ilTues  all  the  flreams  of  falvation.  Purfuing  a 
courfe  of  this  nature,  thou  wilt  find  thy  faith  to  rrow, 
and  thy  hope  to  be  confirmed,  flrengthened  and 
ellablifhed. 

Thus  we  have  laid  before  you  the  nature  of  faith, 
and  exhibited  the  means  by  which  it  both  may  be  oh- 
tained  and  preftrved  by  the  divine  bleffing  ;  let  us  now 
endeavour  briefly  to  improve  what  has  been  fpokcn. 

1.  What  is  thy  fituation,  ignorant  and  uncon- 
cerned SINNER?  Thou  art  about  to  approach 
the  TABLE  of  the  Lord,  but  haft  never  examined 
thyfelf,  whether  thou  haft  faith  or  any  intereft  in 
Chrift  ;  thou  art  unacquainted  with  the  nature  of  thy 
mifery  ;  thou  haft  no  feeling  fenfe  of  being  wretched, 
poor  and  blind,  and  naked ;  thou  art  going  on  care- 
lefsly,  fearlefs  and  infenfible  of  the  danger  which  is 
impending  over  thy  head.  Truly,  thou  art  an  objed 
to  be  pitied,  for  thou  mayeft  be  hkened  to  one  fleep- 
ing  on  the  top  of  a  maft  when  the  fhip  is  toffed  by 
the  raging  billows,  who  is- liable  every  moment  to  be 
hurled  into  the  ocean,  and  loft  for  ever. 

2.  And  thou,  worldly-minded  fmner,  unto  this 
day  thou  art  deftitute  of  faving  faith  ;  for  both  thine  eye 
and  thine  heart  are  fo  ftrangely  fixed  on  and  infatuated 
with  the  glittering  appearances  and  vanities  of  the 
world,  that  thou  feeft  no  charms,  no  comclinefs  in 
Jefus.  Although  he  be  exhibited  unto  thee  as  the 
chief  of  ten  thcifand,  and  altogether  lovely,  thou  de- 
fireft  him  not !  On  things  of  time  thine  afFedions  are 
fupremely  placed.  Would  to  God,  that  thine  under- 
ftanding  were  but  enlightened,  on  the  one  hand  that 
thou  mighteft  behold  the  folly  of  having  thine  heart 
cleave  unto  the  earth,  and  on  the  other,  difcern  the 
precioufncfs  of  glorious  Chrift;  then  wouldft  thou 
entertain  fentimcnts  with  rcfpe6l  to  the  world,  vaftly 


LECTURE   I.  41 

^iflPereilt  from  what  thou  dolt  at  prefcnt;  theil,  not  the 
world,  but  Chrifl  would  be  the  objeft  of  thy  choice, 
and  whom  thou  vvouldfl  delight  to  fcrve. 

3.  There  arc  others  who  have  never  time  to 

ENTER   UPON   AN   EXAMINATION   WHETHER  THEY 

ARE  IN  THE  FAITH  OR  &IOT.  They  are  fo  deeply 
immerled  m  the  cares  and  employments  of  a  temporal 
nature,  and  fo  anxioufly  concerned  what  they  fhall 
eat,  what  they  fhall  drink,  and  how  they  fhall  come 
through  the  world,  that  whether  alone  or  in  company 
thefe  things  abforb  their  mind  and  engvofs  their  whole 
attention. 

Whoever  thou  art  whofe  charafter  correfponds  with 
the  above  defcription,  thou  art  truly  to  be  pitied. 
To  gratify  thee,  it  might  be  wifned  that  thou  hadfl  a 
larger  portion  on  earth;  but  canft  thou,  with  all  thy 
labour,  toil,  anxiety,  increafe  thy  fubftance,  if  the 
Eternal  blefs  not  the  work  of  thy  hands  ?  Befides, 
art  thou  a6ling  a  part  which  is  reafonabie,  to  be  for 
ever  concerned  for  the  body,  whilft  thy  foul  is  in  a 
fituation  infiriitely  more  wretched  and  deplorable,  as 
long  as  it  is  out  of  Chrift,  and  without  faith  ?  Thy 
body  will  foon  crumble  into  dud  and  become  the 
prey  of  worms,  but  thy  foul  will  exift  throughout  all 
eternity.  O  !  that  this  confideration  might  affecl  thy 
heart,  and  be  a  mean  in  the  hand  of  God  to  awaken 
thee  to  be  duly  concerned  for  its  welfare. 

4.  There  are  others  again  who  are  convinced  that 

THEY     ARE      STILL     DESTITUTE     OF      FAITH,    who 

are  aware  that  they  have  no  intereft  in  Jefus ;  who, 
although  at  times  they  may  fecretly  wilh  it  were 
the  cafe,  yet  do  nothing  but  wifh,  and  suffer  ths 
tvorld  and  fm  to  reign  over  them,  and  lead  them  cap- 
tives at  their  pleafure,  and  by  thus  ading  become 
tnore  remote  from  the  way  which  leads  the  foul  to 
F 


42  THE  PIOUS  COMMUNICANT. 

Jaith,  to  God,  to  eternal  happinefs.  W hd^t  fitiiaticn  can 
be  more  dangerous  !  What  condition  more  wretched  ! 
Is  there  an  individual  of  this  defcription  that  now 
is  alking  for  coanfel  and  advice  in  his  cafe  ?  Does  he 
demand  an  anfwer  to  that  moft  important  of  all  qiief- 
tions  ?  what  fhall  I  do  to  become  a  partaker  of  faith  ? 
Do  this  : 

1.  Endeavour  to  have  this  truth  deeply  impreffed 
on  thy  mind,  that  to  live  and  to  die  without  faith  in 
Chriil  will  render  thee  moft  wretched,  and  will  accu- 
mulate upon  thee  fuch  a  load  of  mifery  as  thou  mufl 
for  ever  fmk  under,  feeing  thou  haft  enjoyed 
the  free  and  the  full  offers  of  grace  and  falvation. 
How  ftialt  thou  efcape  if  tJiou  neglcBeJl  fo  great  Jalva- 
ticn  ? 

2.  When  thou  doft  obferve  God  to  work  with  his 
Spirit  upon  the  heart  of  any  pe~rfon,  take  good  heed  that 
thai  dcfpife  it  not ;  that  thou  treat  it  not  with  contempt. 
Wert  thou  to  aft  fuch  a  part,  thou  wouldft  ere6l  a 
bulwark  againft  convi6lion.  Rather  fay  to  thyfelf 
when  thou  feeft  the  grace  of  God  abounding  in  this 
way  to  other  fmners,  "  This  work  muft  be  wrought 
'^  in  me  if  I  am  ever  happy  ;  would  to  God  that  I 
"  experienced  the  fame." 

3.  Be  not  at  reft,  whilft  thou  haft  reafon  to  con- 
clude that  thou  art  not  a  poflTeflTor  of  true  and  faving 
faith.  God  ufu ally  produces  this  divine  principle  in 
the  life  of  the  means  which  he  hath  appointed  ;  Be, 
therefore,  diligent  in  ufmg  thofe  means,  and  efpecially 
obferve  a  conftant  attendance  on  the  preaching  of  that 
gofpel  which  Jefus  has  promulgated,  which  is  the 
pov,rer  of  God  unto  falvation,  and  by  which  the  feed 
of  faith  is  implanted  in  the  foul. 

4.  If  the  Spirit  of  God  in  any  refpcft  commences 
his  operations  on  thy  heart,    though  they   be    but 


LECTURE  I.  43 

common  convi6lions  and  awakenings  of  thy  con- 
fcience,  quench  them  not ;  let  them  make  a  due  im- 
preffion  ;  it  is  impoffible  for  thee  to  tell  how  very  in- 
jurious it  may  be  to  thee  to  refift  them.  Is  it  not 
from  hence  that  hardnefs  of  heart,  and  a  total  infenfi- 
bility  proceed,  than  which  there  is  no  fituation  into 
which  a  perfon  can  come  that  is  more  awful  or  dan- 
gerous ? 

But  where  is  the  child  of  God  ?  We  cannot  con- 
clude this  le6lure  without  dropping  a  few  words  to 
thee. 

Wherefore  art  thou  always  {o  troubled,  difquiet- 
ed  and  diftreffed,  efpecialiy  about  that  time  when  the 
Lord's  Supper  is  to  be  adminiRered  ?  Thou  art  filled 
\vith  fear  left  thy  faith  be  not  genuine,  and  becaufe 
thou  findeft  fo  many  corruptions  yet  remaining  ;  thou 
art  faying,  "  If  I  were  really  a  perfon  who  had  faith, 
"  my  heart  would  have  been  more  purified,  and  I 
*'  fliould  have  lived  more  tenderly  before  God."  But 
let  not  thy  heart  be  troubled,  thou  haft  great  reafon  to 
be  encouraged. 

1.  Has  Satan,  fin,  and  the  flefti,  in  thine  opinion, 
gained  a  viftory  ?  Grant  it.  Art  thou  faying,  "  y^s, 
"  fo  finful  am  I,  and  more  fo  than  I  am  able  to  de- 
"  fcribe."  Grant  it.  Is  not  thy  Redeemer  mighty  ? 
Can  power  be  wanting  in  thy  Jefus  to  help  thee  and 
refcue  thee  from  thefe  thine  enemies  ? 

2.  Confidet  what  a  free  off^er  of  grace  and  falva- 
tion  is  made  unto  fmners  in  the  gofpel ;  this,  cer- 
tainly,' ftiould  remove  every  fear,  and  ought  to  banifh 
from  thy  mind  every  defponding  thought ;  for,  does 
not  that  precious  word  affure  thee,  that  however  un- 
loorthy  thou  rnayeft  be,  and  however  abo^mnable  thou 
mayeft  appear  in  thine  own  eyes,  from  the  view  thou 
haft  gotten  of  the  holy  nature  of  thy  God,  and  of  the 


\ 


44  THE  PIOUS  COMMUNICANT-. 

evil  of  fin,  yet  thou  art  welcome  to  approach  th:- 
Saviour;  yea,  by  coming  to  him  as  the  vileft  ol  the 
vile,  thou  doll  actually  place  a  crov/m  upon  hi^ 
head.  There  is  nothing  to  hinder  thine  obtaming 
falvation  from  him  but  thine  own  u  n  w i  l  l i  n  g n  ess, 
and  therefore  though  Satan  may.  throw  obflacles  in 
thy  way,  and  (ill  thee  with  fear,  let  him  not  gain  his 
point;  the  move  violent  his  allaults  are,  do  thou  with 
a  more  accelerated  motion  run  to  him,  and  hide  thy- 
felf  beneath  the  fhadow  of  his  wings. 

4.  Thou  art  invited  to  the  Marriage  Supper  of  the 
Lamb,  to  eat  and  to  drink  in  his  prefence  ;  let  no  con- 
lideration,  no  difiicuUy  whatever,  induce  thee  not 
to  accept  of  the  gracious  invitation  of  thy  Lord,  or 
keep  thee  from  his  table;  for  not  to  approach  argues 
the  prevalence  of  unbelief,  and  is  to  difobey  thy  God, 
to  call  contempt  upon  thy  Saviour,  and  to  work  in 
the  hands  of  thine  enemies.  Befides,  by  flighting  this 
ordinance  and  keeping  from  it,  thou  wilt  iofe  flill  more 
of  thy  peace  and  joy  in  believing  than  thou  hafl  al- 
ready, and  that  which  ought  to  have  its  due  weight  is 
this,  that  thou  knoweft  not  what  blefling,  what  love- 
vifit,  what  refrefliment  thy  foul  might  enjoy  by  com- 
plying with  this  thy  Saviour's  dying  command. — 
Wherefore,  then,  wilt  thou  keep  thyfelf  away  ?  Caft 
thyfelf  into  Jefus'  arms,  venture  thy  foul  upon  him  ;  he 
will  meet  thee  in  love.  It  is  granted  that  thy  faith  is 
weak;  Is  not  a  weak  faith  a  faith  which  is  true  and 
genuine  ?  It  is  granted  that  thou  art  compelled  to  cry 
v/ith  tears,  Lord!  help  mine  imbelief.  Thofe  tears 
are  agreeable  to  Jefus,  and  that  cry  is  the  fweetefl 
mufic  in  his  ears. 

Although  what  we  have  advanced  muft  cover  thee 
"Viiih/hame,  child  or  cod,  who  knoweft  with  a  great- 
Ci  deforce  of  alTurance  than  others  tliat  thou  haft  faith  in 


m 


LECTURE   I. 

Ghrift,  but  at  the  fame  time  hafl  made  b. 
progrefs  in  the  divine  Hfe,  infomuch  that  wheu 
ruptions  arife  with  their  wonted  flrength,  thy  coi 
fidence  is  diminifhed  and  thy  fears  increafed.  Nothing 
that  has  been  liiid  was  meant  to  difcourage  thee ;  the 
confideration  of  the  fmall  progrefs  which  thou  haft 
made  ought,  indeed,  to  humble  thee ;  but  at  the  fame 
time  it  (hould  ferve  as  a  powerful  motive  to  exCite  thee 
with  lively  faith  to  go  to  thy  God  again.  Make, 
then,  all  thy  complaints  known  to  him ;  tell  him  how 
great  a  burden  fm  is  to  thee,  and  how  dehrous  thou 
art  to  be  freed  from  it ;  of  anew  take  rtjuge  in  the 
wounds  of  Jefus,  and  feek  reconciliation  in  his  blood, 
which  thou  art  particularly  called  upon  to  do  in  ap- 
proaching the  table  of  the  Lord.  Go  to  that  ordi- 
nance, having  thine  heart  exercifed  by  faith,  and  fully 
purpofing,  through  grace  to  renounce  self,  the 
WOR  LD,  and  all  that  is  oppofed  to  God  and  godli- 
riefs,  and  to  live  more  devoted  to  the  fervice  of  thy 
God  and  Saviour ;  then  wilt  thou  be  welcomed  by  the 
great  Mafter  of  the  Feaft,  and  in  thine  experience 
find  THE  SACRAMENT  to  be  attended  with  a  blefling 
\o  thy  foul  j  which,  may  God  of  his  infinite  mercy 
grant,  through  Jefus  Ghrift. 


AMEN. 


C     47     3 


PIOUS   COMMUNICANT. 

Lecture  II. 


ON  THE  GREAT  DIFFERENCE  BETWEEN  A 
TEMPORARY  AND  A  TRUE  AND  SAVING 
FAITH. 


XjLAVING  in  the  preceding  Lefture  treated  of  the 
NATURE  of  faving  faith,  we  conceived  it  would  be 
highly  ferviceable  to  addrefs  you  at  this  time  on  the 
great  and  effential  difference  which  exifls  between 
that  faith  which  aclually  unites  the  foul  with  Chrift, 
and  thus  leads  to  falvation,  and  that  which  we  are 
accuftomed  to  denominate  temporary,  which  indeed 
ALMOST  Chriflians  may  exercife,  but  which,  how- 
ever near  a  refemblance  it  may  bear  to  it,  yet  is  as 
far  from  it  as  heaven  is  from  earth,  and  as  different  as 
are  life  and  death,  light  and  darknefs.  We  were  par- 
ticularly induced  to  difcufs  this  fubjeft  with  a  view, 
on  the  one  hand,  to  difcover  to  the  prefujnptuous  and 
the  fecurejinner  before  it  be  for  ever  too  late,  the  dan- 
ger to  which  he  is  expofed  of  being  deceived,  and  to 
be  inftrumental  in  leading  him  from  the  devious  paths 
of  fm  and  delufion  i»to  thofe  which  terminate  in  his 


48  THE  PIOUS  COMMUNICANT. 

everlalling  happincfs ;  and  alfo,  on  the  other  hand. 
to  adminifter  comfort,  fupport,  and  grounds  of  en- 
couragement to  the  people  of  God,  who  fo  frequent- 
ly are  opprefTed  by  fear,  and  filled  with  fore  diftrefs, 
left  the  faith  which  they  exercife  be  not  true,  real  and 
faving. 

To  accomplifti  our  defign,  we  ftiall  attempt 

I.  To  fhew  that  to  afcertain  with  precifion,  whether 
a  perfon  be  a  temporary  or  true  believer,  is  a  work 
which  is  moji  neccjf'ary,  and  at  the  fame  time  viojl  ar- 
duous. 

II.  We  fhall  then  offer  fome  obfervations  on  the 
term  "  Temporary  Faith,"  and  endeavour  to  make  it 
appear  that  it  not  only  differs  in  name  but  infaB, 
from  faving  faith. 

III.  We  Ihall  exhibit  in  a  variety  of  points,  where- 
in the    ESSENTIAL    DIFFERENCE    licS    betWCCH    the 

one  and  the  other. 

IV.  On  the  fuppofition  that  there  may  be  prefen't 
PERSONS  whofe  faith  is  only  temporary,  and  who, 
by  what  may  be  advanced  in  the  courfe  of  this  Lec- 
ture, may  be  led  to  fee  the  danger  which  awaits  them, 
and  be  alarmed  at  the  dreadful  profpect  before  them, 
we  ftiall  offer  them  fome  advice  ivhat  to  do  in  a  situ- 
ation fo  truly  deplorable. 

V.  We  ftiall  clofe  the  fubjcd  with  an  addrefs  unto 
true  believers  who  are  distressed  concerning  their 

Jlate  and  condition,  to  the  end  that  they  may  be  en- 
couraged to  wait  upon  God  at  his  table,  and  a  divine 
blefling  accompany  their  approach  to  it. 

To  afcertain  with  precifion  whether  a  perfon  be  s 
temporary  or  a  true  believer,  is  a  work  which  at  the 
fame  time  that  it  is  most  necessary,  is  alfo  most 
arduous. 


LECTURE  ir.  49 

1.     It  Is  MOST    NECESSARY,    for 

A.  It  is  a  point  on  which  greatly  depends  both  life 
and  death,  falvation  and  damnation,  everlajling  happi- 
nefs  and  eternal  mif cry ;  for  a  temporary  faith,  how  far 
fbever  it  may  go,  can  go  no  farther  than  to  make  a 
perfon  an  almost  Chriftian,  and  confequently  not 
a  Chriftian  indeed;  for  faith  which  is  temporary 
does  not  bring  the  foul  to  ^n]oy  felbw/Jiip  with  Chrift, 
but  genuine  faith,  how  weak  foever  it  may  be,  unites 
the  foul  with  the  Lord  Jefus,  and  thus  conftitutes 
one  really  a  Chriftian,  and  makes  him  as  an  heir,  to 
expe6l  on  the  befl  foundation,  to  be  put  in  poITeflioii 
of  the   INHERITANCE   which  is   held   in  reverfion, 

ETERNAL    LIFE  and  SALVATION. 

B.  Temporary  Faith  in  many  points  greatly  refem- 
bles  that  faith  which  is  true  and  faving ;  v/here- 
fore,  the  perfon  who  has  only  a  faith  which  is  tempo- 
rary, is  with  extreme  difficulty  convinced  that  he 
wants  that  genuine  kind  which  purifies  the  heart,  works 
hy  love,  overcomes  the  world,  and  is  the  gift  of  God. 
The  finner  who  is  openly  profane,  whole  life  and 
converfation  is  diametrically  oppofed  to  the  law  of 
God,  may  be  convinced  v/ith  much  lefs  difficulty 
that  he  needs  convsrfion  than  the  ahnof  Chriflian  ;  for 
the  man  bold  in  fin,  cannot  refort  for  (belter  to  this 
fource  :  "  That  he  is  externally  holy,  and  that  in  his 
"  whole  deportment  the  ftritleft  attention  has  been 
"  paid  to  moral  duties."  This,  however,  is  the 
covert  beneath  which  the  almoft  Chriftian  would 
fcreen  himfelf ;  and  fuch  is  his  prefumption,  that  if 
divefted  of  one  fig  leaf  he  will  have  recourfe  to 
another  to  hide  him  not  only  from  his  God,  but  from 
himfelf  If,  with  precifion  and  accuracy  we  would 
afcertain  the  true  ftate  and  condition  in  which  we  are, 
%  \rery  nice,  and  particular  assay  muft  be  made.  The 

G 


5©  THE  PIOUS  COMMUNICANT. 

rejiner  oF  gold  finds  it  not  nccelTary  to  bring  leau, 
TIN  and  IRON  to  the  touchflone,  for  thefe  metals 
difcover  at  firH:  fight  what  their  properties  are  ;  but 
when  SILVER  and  other  metals  are  melted  into  a 
mafs,  which  makes  the  compofition  nearly  refemble  the 
pure  gold,  it  is  then  proper  to  apply  it  to  the  stone, 
that  the  quality  of  the  compound  may  be  difcovered, 
and  deception  be  prevented.  In  the  very  fame  manner 
we  mufl  aft  with  refpeft  to  temporary  faith,  that  it 
be  diflinguiflied  from  true  and  faving  faith,  to  which 
it  bears  the  moR  flriking  hkenefs  ;  it  mufl;  be  brought 
to  the  true  touchftone,  the  word  of  god,  which 
can  never  deceive  ;  it  mufl;  be  examined  with  the  miofl; 
fcrupulous  exa6tnefs  to  the  end,  that  the  refult  of  our 
labour  may  be,  to  diJlingui/Ji  that  faith  which  is  true 
from  that  which  is  falfe  and  delufory. 

C.  An  inveftigation  of  this  kind  is  not  only  attend- 
ed with  an  advantage  to  the  temporary  believer,  but  alfo 
to  him  who  pofTelTes  true  faith  ;  for  the  former,  as  long 
as  he  enters  not  on  the  ferious  work  of  examination, 
goes  on  quietly  and  without  concern,  in  the  road 
which  leads  to  everlafi;ing  raiiery ;  he  becomes  more 
at  ease  in  hn,  and  his  danger  of  being  ruined 
I  OR  EVER  is  daily  increafed;  and  in  like  manner,  if 
the  true  believer  be  not  frequent  in  converjing  with 
his  foul  and  in  afcertaining  its  true  fl;ate,  he  is  in  dan- 
ger of  continuing  long  opprejfed  by  fear  that  at  hep, 
bis  fliith  may  be  bat  of  the  temporary  kind,  and  is 
thus  deprived  of  the  comfort  and  latisfatlion  which 
otherwife  he  would  enjoy. 

2.  But  is  this  inveftigation  fo  necejfary  ?  It  is  not 
lefs  d  I  f  F I  c  u  L  T,  if  we  be  faithful  in  the  work  ;  for 

A.  In  order  to  an  accurate  examination  of  our- 
fclves,  fo  as  to  be  able  to  feparate  the  g  o  o  d  in  us 
from  that  which  is  evil,  it  is  neceilary  that  we  calm- 


LECTURE   II.  51 

ly  and  deliberately  enter  ivithin,  look  at  the  heart,  and 
fee  how  things  are  there  fituated ;  for  the  heart  is  the 
fountain  from  whence  all  our  aftions  proceed;  hence 
it  is  denominated  felf-examination  and  the  conjidera- 
tion  of  one's  way  ;  Hagg.  i.  5.  confider your  ways; 
and  becaufe  this  clofe  examination  of  the  heart  is  fo 
abfolutely  neceffary,  the  work  is  rendered  fo  difficult ; 
for  on  the  one  hand  the  temporary  believer  does  not 
readily  enter  upon  it,  and  in  cafe  he  does,  he  runs 
through  it  with  all  poffible  fpeed ;  he  does  not  pry 
into  the  fecret  recejjes  of  his  heart ;  his  external  ac- 
tions only  pafs  in  review  before  him  ;  and  on  the 
other  hand,  though  the  true  believer  engages  much  in 
felf-examination  in  fecret  before  his  God,  and  de- 
lights to  converfe  with  his  foul,  yet  he  frequently 
meets  with  fo  much  oppofition  that  he  makes  but  lit- 
tle progre  fs. 

B.  The  work  of  felf-examination  is  difficult ;  for 
the  temporary  believer  only  furveying  the  fuface, 
comes  to  a  good  conclufion  with  refpeft  to  his  ftate, 
whilft  the  real  Chriftian,  experiencing  fo  much  of  the 
PLAGUES  of  his  heart,  or  in-dwelling  fm,  forms  an 
opinion  of  his  condition  which  is  moft  unfavourable. 
The  one,  deluded  by  felf-love,  forces  himfelf  to  be- 
lieve that  he  is  truly  good,  to  prevent  his  foul  from 
being  overwhelmed  and  difquieted  within  him;  the 
other,  afraid  left  he  fhould  deceive  himfelf,  deals 
with  too  much  feverity  in  judging  of  his  cafe. 

C.  There  is  required  in  felf-examination,  in  order 
that  we  may  form  a  judgment  which  fhall  be  accord- 
ing to  truth;  that  we  be  aided  by  the  illumi- 
nating    INFLUENCES     OF     THE     HoLY    SpiRIT. 

The  temporary  believer,  deftitute  of  this  faithful 
guide,  will  be  led  too  eafily  to  conclude,  that  he  is  a 
p^'fj<'ffor  of  that  faith,  the  end  of  which  is  the  falvation 


5*  THE  PIOUS  COMMUNICANT. 

ofthejoul;  whilft  the  real  Chriftian,  who  has  indeed 
experienced  his  enlightening  grace,  and  thereby  at- 
tained to  a  knowledge  of  himfelf,  having  by  fni 
grieved  the  Spirit,  and  thus  caufed  him  to  withhold 
for  a  feafon  that  light  which  is  fo  refreshing  to 
the  foul,  is  tempted  to  form  an  unfavourable 
determination  as  to  his  state  and  condition,  if 
when  unaflifted  by  that  celeRial  guide  who  fearchcs 
the  deep  things  of  God,  and  whofe  immediate  preroga- 
tive it  is,  to  convince  of  Jin,  of  righteoujnefs,  and  judg- 
ment. He  commences,  and  proceeds  in  the  work  of 
examining  whether  his  heart  be  right  with  God,  and 
■whether  of  a  truth  he  be  in  the  faith. 

D.  Satan,  who  is  loth  to  lofe  one  over  whom 
he  hath  exercifed  any  fway,  and  who  is  well  aware 
that  felf-examination  is  the  mofl  certain  way  of  dif- 
covering  the  azofiil  precipice  on  which  the  Jinner  and 
the  hypoaritc  are  Handing,  and  of  exhibiting  the  dan- 
ger both  are  in,  of  being  led  captives  at  his  -will, 
until  eternal  ruin  be  brought  upon  them,  exerts 
all  his  flrength,  and  employs  every  artifice  to  make 
them  at  eaje  in  their  fins,  and  confequently  he  is  vigi- 
lant to  keep  them  from  engaging  in  the  great  work 
oi  fe arching  their  hearts.  He  excites  them  to  attend 
with  fo  much  ardor  to  worldly  purfuits,  that  all  en- 
quiry and  concern  refpe£ling  their  fouls  are  negle6l- 
ed.  If  at  any  time  they  retire  for  a  feafon  from  the 
bufy  fcenes  with  which  they  are  converfant,  he  injeQs 
a  thoufand  thoughts,  which  have  an  immediate  tenden- 
cy both  to  draw  their  hearts  from  God,  to  keep  them 
from  trying  what  fpirits  they  are  of,  than  which  no 
one  thing  is  more  needful  or  beneficial.  Do  they 
experience  compundion,  or  are  they  difquieted  by  an 
accujing  conjcience  ?  he  well  knows  what  erroneous 
principles  to  inftil,  with  a  view  of  keeping  them  from 


LECTURE  11.  55 

building  on  Chrift,  the  only  fure  foundation.  And  on 
the  contrary,  although  the  adverfary  be  aware,  that  he 
cannot  keep  out  oj  heaven  one  foul  that  has  true  faith ; 
yet  being  the  fworn  enemy  of  the  people  of  God,  he 
endeavours  to  make  the  road  leading  thither  both 
thorny  and  dijfficult,  and  efpecially  becaufe  much  of 
their  comfort  depends  on  frequent  and  faithful  exa- 
minations of  their  hearts.  He  exerts  himfelf  to  the 
utmoll,  to  prevent  thofe  in  diftrefs  from  entering  up- 
on it  at  all :  and  if  they  commence  it,  he  excites  fuch 
a  degree  of  fear,  that  frequently  they  progrefs  not, 
and  are  impeded  in  the  important  work. 

E.  It  is  a  thing  than  which  nothing  is  more  ardu- 
ous, to  difcover  a  temporary  believer  to  himfelf:  for 
he  is  inceffantly  reflefting  on  his  external  aftions,  as 
being  pre-eminent,  and  fets  the  higheft  value  upon . 
them,  becaufe  he  is  little  concerned  as  to  the  manner 
of  their  being  performed,  to  render  them  acceptable 
unto  that  God,  who  feeth  not  as  man  feeth,  and  7x)ho 
is  a  fearchcr  of  the  heart,  and  a  trier  of  the  reins  of 
the  children  of  men.  It  is  no  uncommon  thing  for  a 
perfon  of  this  description  thus  to  reafon  with  himfelf: 
"  I  do  all  thofe  things  which  are  performed  by  thofe 
"  of  whom  the  leaft  doubt  cannot  be  entertained  but 
"  that  they  are  God's  children.  With  earneftnefs 
''  and  zeal  I  engage  in  the  fervice  of  God.  I  af- 
"  fociate  with  the  pious;  and  when  in  their  company 
"  make  it  a  point  to  converfe  on  the  great  doQrines 
"  of  Chriftianity,  and  that  too  with  fuch  fervor  and 
"  engagednefs,  that  they  clafs  me  among  thofe  who 
"  have  felt  the  power  of  them  on  their  hearts.  I  ne- 
"  ver  indulge  myfelf  in  the  commiffion  of  outward 
''•  afts  of  i\A,  What  lack  I  yd  ?"  Matt.  xix.  20.  Now 
hnce  he  builds  his  hopes  of  falvation  on  fuch  found- 
jjtions,    and  never  looks  into  his  heart  at  all,  either 


54_  THE  PIOUS  COMMUNICANT. 

to  difcover  the  motives  of  his  a6lions,  or  whether  they 
be  lb  performed  that  God  can  be  pleafed  with  them; 
It  is  a  work  which  is  difficult  in  the  extreme  to  con- 
vince him  of  his  error,  and  clive/i  him  of  that  pride 
to  which  corrupt  nature  is  fo  prone.  On  the  other 
hand,  the  true  behever,  although  his  condud  out- 
wardly may  correlpond  with  his  profeffion,  and  be 
fuch  as  the  world  viewing  it  with  a  fcrutinizing  eye, 
muft  pronounce  to  be  good;  yet  becaufe  he  is  aflured 
by  the  word,  that  wearing  the  external  garb  of 
Chriftianity,  does  not  conftitute  a  perfon  a  Chriftian 
indeed,  but  that  it  is  neceflary  that  the  heart  be  right 
with  God;  he  difcovers  that  his  bcfc  works,  and  even 
the  mod  holy  duties  in  which  he  engages,  are  polluted 
and  defiled  to  that  degree,  that  he  is  compelled  often 
to  reafon  with  himfelf  on  this  wife  :  "  Can  /  pre- 
'•  fume  to  draw  a  favourable  conclulion  with  refpeft 
'•'  to  7iiy  flate,  whofe  aftions  refemble  more  the  ac- 
''  tions  of  one  who  is  influenced  by  principles  of 
"  nature,  rather  than  of  grace."  And  thus  it  comes 
to  pafs,  that  the  7iominal  Chriftian,  by  overvalu- 
ing his  performances,  cries  Peace,  Peace,  when 
there  is  no  peace;  and  the  real  child  of  God,  by 
viewing  his  belt  works  to  be  contaminated  with  fin, 
is  brought  to  doubt  whether  his  heart  be  right  with 
God,  and  hath  been  purified  by  faith;  a  fituation 
this,  which  is  always  accompanied  with  anxiety  and 
diftrefs.  Hence  to  examine  into  our  flate,  and  to 
come  to  a  definite  conclufion  with  refpedl  to  it,  is  of 
ail  others  a  work  truly  arduous. 

Our  fecond  fubje6t  of  difcuffion  was,  to  make  fome 
obfervations  on  the  term  temporary  faith,  and  to  de^ 
monftrate  that  it  is  elTentially  different  from  that 
which  is  true  Rndfaving. 

What  refpeib  the  name  we  find  on  record,  Matt. 


LECTURE   II. 


55 


xiv.  5,  compared  with  verfe  20,  21,  where  Chrifl 
fpeaks  of  it  under  the  idea  of  seed  that  was  fozun  on 
Jiojiy  ground.  For  a  feafon  it  indeed  grew  rapidly  ; 
but  becaufe  it  had  no  depth  of  earth,  it  took  not  root, 
and  thus  by  the  intenfe  heat  of  the  fun,  withered  away. 
It  is  called  temporary  faith,  becaufe,  agreeably  to  the 
idea  of  Chrift,  and  the  manner  in  which  he  applied 
the  parable,  it  endured  but  for  a  time,  and  withered 
ftraightway  before  the  fire  of  perfecution  and  afflic- 
tion. 

But  with  equal  propriety  it  may  be  denominated, 
as  many  have  done,  a  false  or  ideal  faith.  For 
when  Chrill  fpeaks  of  it,  Matt.  xiii.  thofe  days  were 
reprefented  as  approaching,  in  which  men  would  be 
called  to  fufFer  for  the  truth  of  the  gofpel,  and  then 
it  would  be  manifeft,  when  once  the  flame  of  perfe- 
cution was  enkindled,  whether  the  Jccd  had  taken 
deep  root  in  the  heart,  or  whether  it  was  only  fown 
on  flony  ground,  the  corrupt  hearfc  of  the  natural 
man;  and  confequently  would  not  be  able  to  exift, 
yea,  mufl  perifh  in  times  fo  perilous. 

But  in  thofe  feafons,  when  the  gofpel  may  be  pro- 
feffed,  and  there  be  nothing  to  fear  from  the.  f word  of 
the  perfecutor,  or  the  fjieers  and  malevolence  of  the  in- 
fidel ;  yea,  when  it  is  efteemed  even  an  honour  boldly  to 
profefs  the  religion  of  Jefus ;  then  that  faith  which  is 
falfe  or  imaginary,  is  not  always  detefted.  For  wo- 
ful  experience  hath  fhewn,  that  many  live,  yea,  die 
under  a  firm  perfuafion  that  all  is  well,  and  are  ne- 
ver awakened  from  their  {lumbers,  until  they  are 
plunged  headlong  into  the  gulf  of  everlafling  de- 
fpair. 

Now  that  this  falfe  or  imaginary  faith,  which  in 
many  refpecls  has  a  ftriking  analogy  to  that  which 
is  true  and  (living,  not  only  differs  from  it  in  name.- 


5^  THE  PIOUS  COMMUNICANT. 

but  in  FACT,  ourbkircd  Lord  teaches  us  in  the  13th 
chapter  of  Matthew  already  referred  to.     For, 

1.  Pie  alTigns  a  particular  reafon  why  a  temporary 
or  falfe  faith  continued  not  to  grow  ;  viz.  becaufe  it 
was  fown  on  ground  which  was  llony.  At  firft,  fays 
Chrift,  it  grew  well ;  but  it  was  unable  to  fuftain  the 
heat  of  the  fun,  and  therefore  withered.  On  the  con- 
trary, true  faith,  which  is  compared  to  feed  that  is 
fown  on  good  ground,  takes  root  deeply,  and  will 
remain,  though  the  piercing  rays  of  a  meridian  fun 
beat  upon  it. 

And  thus  Chrift  dire£ls  us  to  the  fource  whence 
the  difference  fprings.  The  heart  of  the  one  hJio7iy, 
unfeeling,  unmoved;  no  human  energy  can  foften  it. 
Hence  the  feed  that  is  caft  into  it  falls  indeed  upon 
the  underftanding  ?in6.  judgment,  but  it  takes  no  root 
in  the  heart.  The  heart  of  the  other  is  compared  to 
ground  which  is  foft,  mellow,  good,  which  by  con- 
viftions,  by  difcoveries  which  it  hath  made  of  its 
true  fituation,  and  by  a  true  godly  forrow,  hath  be- 
come tender,  and  is  thus  in  a  fituation  not  only  to 
receive  the  feed  on  its  furface,  but  alfo  in  fuch  a 
manner  that  it  may  Ihoot  forth  its  roots. 

Were  we  here  to  prefent  you  with  two  examples 
of  perfons,  the  one  of  whom  had  a  heart  remarkable 
for  its  tendernefs,  the  other  a  heart  truly  hardened, 
we  would  refer  you  to  the  pious  king  Jojiah,  and  the 
wicked  king  Zedekiah.  When  the  former  heard  the 
book  of  the  law  read,  his  heart  became  tender,  and  h". 
humbled  Imnfelf  before  the  Lord.  That  feed  fhot 
forth  its  root,  2  Kings  xxii.  19.  But  when  the  lat- 
ter heard  Baruch  read  the  Hime  book  of  the  law,  the 
feed  fell  on  llony  ground  :  for  inftead  of  becoming 
tender,  his  heart  was  hardened  againft  it,  infomuch 
that  he  took  the  book  m  which  the  lazo  was  written,  cut 


LECTURE  II.  si 

it  into  pieces,  and  burned  it  in  the  Jirc.  Jeremiah 
xxxvi.  21,  24. 

2.  That  there  is  an  effential  difference  between 
imaginary  and  faving  faith,  appears  alfo  from  what 
Paul  teaches  us,  1  Cor.  ii.  3,  where  he  obferves,  that 
all  faith,  to  whatever  height  it  may  attain,  even 
though  it  go  fofar  as  to  induce  us  to  give  all  our  goods 
to  the  poor,  and  our  bodies  to  be  burnt,  that  yet  it 
would  profit  us  nothing,  if  ihat  faith  did  not  work  h^ 
love,  and  brought  forth  unto  God  the  real  fmits  of 
fan6lification.  Hence  it  is  clear,  that  Paul  dillin- 
guifhes  between  one  fpecies  of  faith  which  is  dead^ 
and  unaccompanied  with  the  exercife  of  love;  and 
another  fpecies  which  is  livdy  and  adive  in  bringing 
forth  fruit. 

A  more  particular  view  of  this  will  be  now  pre- 
fented,  in  proceeding  agreeably  to  the  third  thing 
propofed,  toJJiew,  "  in  what  particularly  confifts  the 
"  dij^erence  between  imaginary  and  faving  faith."  To 
do  this  wit]?  as  much  perfpicuity  as  polTible,  we  fhall 

1.  Make  it  appear,  thdit  faving  and  imaginary  faith 
in  many  refpefts  flrikingly  refemble  each  other;  yea, 
that  the  latter  in  fome  points  of  view  excels  the  for- 
mer :    and  then 

2.  Point  out  its  defefls,  and  wherein  lies  the  vafl 
difference  between  it  and  faving  faith. 

1.  A  falfe  or  imaginary  faith  has  in  many  refpecls 
an  agreemiCnt  with  that  which  is  faving.  For  both 
have  one  and  the  fame  foundation  on  which  their  fu- 
perftrufture  is  erefted :  both  the  one  and  the  other 
are  obtained  in  a  certain  manner :  both  have  various 
acts  by  which  it  is  exercifed  :  both  produce  fruits  by 
which  it  manifefts  itfelf ;  and  both  at  times  are  ac- 
companied with  joy  and  gladnefs. 

Let  u*  examine  each  in  particular. 
H 


j8  THE  Pious  COMMUNICANT. 

1 .  They  have  both  C7ie  ground  and  one  jGundation 
on  which  they  reft,  viz.  God  and  Chrijl,  who  by  the 
word  of  the  gofpel  being  faithfully  adminiftered,  are 
made  known.  All  the  truths  which  God  hath  re- 
vealed in  his  word,  both  the  true  and  falfe  be- 
liever embrace  as  the  objeft  of  his  faith. 

*'  Yes,"  fays  a  temporary  believer,  "  the  word  is 
"  not  only  my  foundation  on  which  I  build,  but  alfo 
"  under  the  preaching  of  the  word,  I  have  experi- 
"  enced  the  Holy  Spirit  operating  on  my  foul."  For 
his  heart  has  been  impreffed  with  the  force  of  truth, 
and  thereby  felt  fome  diftrefs  and  painful  anxiety  of 
mind,  which  if  he  had  not  too  foon  fhaken  ofF,  might 
poffibly  have  brought  him  into  that  way  the  end  of 
which  is  peace. 

A  true  believer  has  alfo  the  word  of  God  for  the 
obje61:  of  his  faith,  and  by  its  miniftrations  has  in 
like  manner  received  the  Spirit,  who  hath  opened  his 
underftanding.  Infomuch  that  he  views  divine  truths 
with  a  difiFerent  eye  from  whatever  he  had  done  be- 
fore, 

2.  They  agree  as  to  the  manner  in  which  the  fub- 
je£l  becomes  a  partaker  of  either  the  one  or  the 
other. 

Afk  the  man  who  appears  to  have  true  faith,  but 
who  has  it  not  in  reality,^-"  In  what  manner  hall 
"  thou  attained  to  it  ?"  the  anfwer  in  many  inftances 
would  be,  "It  was  not  only  by  inJlruBion  derived 
"  from  the  hearing  and  reading  of  the  word  of  God, 
"  but  I  have  often  experienced  ftrong  convi6lions : 
"  I  have  feen  that  there  exi  fled  an  abfolute  ne- 
"  ceffity  of  my  being  converted :  my  confcience  hath 
"  many  times  admonifhed  and  alarmed  me ;  and  the 
*'  refult  hath  been  a  thorough  change.  For  formerly 
**  I  was  ungodly  J  but  now  am  become  a  good  member 


LECTURE  II. 


5^ 


"  of  fociety ;  and  not  only  fo,  but  I  ferve  God,  and 
"  fhew  a  due  refpe6l  to  all  the  duties  of  religion. 
"  Thofe  who  are  pious  are  my  companions.  The 
"  company  of  the  men  of  the  world  I  have  forfiiken, 
"  fo  that  I  have  efcaped  the  pollutions  of  the  world." 

Afk  now  the  true  believer  in  what  way  he  was  made 
a  partaker  of  faith  ;  it  is  frequently  the  cafe  that  he 
will  be  afraid  of  faying  much  on  this  fubjeft,  but  ftill 
true  faith  is  always  preceded  by  convictions,  and  it  is 
no  uncommon  thing  that  before  the  believer  durfl: 
conclude  that  he  poffeffes  faith,  he  is  made  to  experi- 
ence much  diftrefs,  much  anguifh  and  much  terror. 

3.  They  correfpond  with  each  other  in  refpe6t  to 
their  feveral  a^s ;  for  inftance, 

1 ,  To  faith  appertains  knowledge.  The  temporary 
believer  will  be  ready  to  fay,  "  I  have  been  taught 
"  the  truths  which  are  neceffary  to  be  known  in  order 
"  to  falvation  ;  1  know  that  I  am  <2  mifcrahlejinner  ; 
"  I  know  that  there  is  a  Jefus,  and  that  I  mull  have 
*'  an  intereft  in  him,  if  I  fhall  be  for  ever  happy  ;  I 
''know,  in  a  word,  that  there  is  no  other  way  of 
"  coming  to  him  but  by  faith,  and  that  faith  mud 
*'  manifeft  itfelf  to  be  genuine,  by  the  fruits  which  it 
*'  produces."  Of  all  thefe  truths  there  are  times 
when  he  has  a  very  clear,  cxa6t  and  diftin6l  appre- 
henfion.  Where  faith  is  exercifed  is  there  an  ajfent 
of  the  mind  to  divine  truths  ?  The  temporary  believer 
fays,  with  my  whole  heart  I  aflent  to  them  ;  be  it  far 
from  me  to  entertain  the  fm  alleft  doubt  with  refpeft 
to  them ;  nay,  I  am  ready  to  enter  the  lifts  with  all 
who  prefume  to  exprefs  their  oppofition  to  thfem, 
and  to  evidence  that  I  do  in  reality  believe  the  doc- 
trines of  the  bible,  I  order  my  walk  and  converfation 
after  the  manner  of  thofe  who  have  been  changed  and 
renewed,  agreeably  to  and  by  the  truths  of  the  gofpeL 


6q  the  pious  communicant. 

Is  the  elTential  acl  of  faith  a  taking  of  refuge  unto^ 
and  a  reception  of  Jefus  ?  Here  again  the  temporary 
believer,  by  the  light  of  truth  which  is  enkindled  in 
his  foul,  may  go  very  far;  he  believes  that  he  is  a 
fmner,  and  that  he  can  be  juftified  before  God  alone, 
by  Chrift.  To  what  does  this  lead  him  ?  Is  he  con- 
vinced of  fm  ?  Has  he  obtained  a  view  of  the  holinefs 
and  juflice  of  God  ?  He  runs  and  flies  to  Chrift  ;  he 
receives  him  for  juftification,  that  he  may  be  able  to 
Hand  before  God  in  judgment,  and  thus  quiets  his 
awakened  confcience,  but  afterwards  gives  himfelf  no 
concern  to  be  conformable  to  the  ;mage  of  Chrift  in 
fanftification. 

And  in  refpe6l  to  tht  Jiducial  aft  of  faith ;  the  man 
who  is  in  the  exercife  of  a  falfe  faith  goes  far  before 
the  afflifted  but  fmcere  Chriftian,  for  he  applies  Chrift; 
and  all  the  promifes  to  himfelf  with  the  greateft  con- 
fidence, whilft  the  latter  does  it  with  much  fear  and 
trembling,  and  even  then  dares  not  to  draw  a  favour- 
ble  conclufion,  and  is  fearful  left  he  be  not  one  of 
thofe  to  whom  the  promifes  are  made. 

4.  They  agree  with  each  other  in  their  fruits  as 
refpe6ls  fan6lification.  The  temporary  believer  may 
have  a  fight  of  fin;  he  may  bate  and  abhor  it ;  he 
may  avoid  and  oppofe  it,  but  then  it  is  only  with  re- 
fpe6l  to  thofe  fins  which  are  naked  to  the  eye  of  the 
world,  and  which,  by  indulging  himfelf  in,  would 
injure  or  deftroy  his  reputation,  and  remove  the  mafk 
of  religion  which  he  had  afl'umed,  or  thofe  fins  which 
would  have  a  tendency  to  difturb  the  repofe  of  his 
foul,  for  he  is  one  whofe  felf-love  operates  fo  power- 
fully that  he  would  go  the  greateft  length  to  maintain 
the  good  opinion  of  men,  and  to  live  in  the  enjoy- 
ment of  peace  and  tranquillity.  Hence  he  ufes  hia 
utmoft  endeavours  to  prevent  his  fins  from  breaking 


LECTURE  II.  61 

Qut  into  open  a£ls ;  this  is  all  the  ftruggle  he  makes. 
Again,  the  temporary  believer  may,  in  like  manner, 
progrefs  far  in  a  virtuous  courfe  and  appear  uncom- 
monly zealous  in  the  performance  of  religious  duties. 
Now  he  feeks  the  company  of  thofe  who  are  diftin- 
guilhed  for  their  piety,  and  being  poffeffed  of  natural 
talents,  he  fpeaks  with  confidence  and  in  a  fatisfaftory 
manner,  not  only  on  ipeculative  points,  but  on  the 
very  effentials  of  religion.  Now  he  appears  before  the 
throne,  he  even  excels  in  prayer,  and  his  expreffions 
be  fo  correft,  and  at  the  fame  time  fo  folemn  and  af- 
fecting, that  hearts  the  moft  obdurate  cannot  but  feel 
emotions  of  tendernefs  and  awe.  Now  with  a  liberal 
hand  he  adminifters  to  the  wants  of  the  poor ;  in  a 
word,  he  may  maintain  flridlnefs  of  difcipline  in  his 
family  ;  in  his  converfation  and  walk  he  may  be 
moral,  peaceable,  and  be  rendered  eminent  for  fobri- 
ety ;  in  his  drefs  he  may  be  moderate,  and  even  ap- 
pear in  a  garb,  in  neatnefs  and  elegance  not  corref- 
ponding  with  that  fituation  in  him,  in  which  he  is  pla- 
ced in  providence,  fo  that  in  all  that  refpe6ls  externals, 
one  would  fay  of  him,  he  lacketh  nothing. 

Examples  of  this  kind  are  not  unfrequent  in  the 
word  of  God.  Thefoolijh  virgins  as  well  as  the  wife 
had  their  lamps,  arofe  at  the  cry,  Behold  the  bride- 
groom  cometh,  and  /aid  Lord,  Lord,  open  unto  us. 
Matt.  xxv.  There  will  be  thofe  at  the  laft  day,  who, 
anxious  to  obtain  the  approving  fentence  of  their 
Judge,  will  not  hefitate  to  exclaim,  Lord !  Lord  I 
have  we  not  prophefied  in  thy  name,  and  in  thy  name  cajl 
cut  devils,  and  done  many  wonderful  works  ?  notwith- 
flanding  mull  hear  the  vindiftive  fentence  of  an  infult- 
^d  Deity,  Depart  from  me.  Matt.  vii.  23, 

Paul  fpeaks  of  thofe  who  had  been  once  enlighten- 
g^,  who  had  taftcd  of  the  heavenly  gift,  of  the  good 


62  THE  PIOUS  COMMUNICANT. 

word  of  God,  and  of  the  powers  of  the  world  to  come, 
who  notwithftanding  fell  away. 

The  defcription  which  we  meet  with,  Ifaiah  Iviii.  2. 
is  exprefs  to  the  point:  They  fought  God  daily  and  de- 
lighted to  know  his  ways ;  they  did  righteoufnefs,  forfook 
not  the  ordinance  of  their  God,  and  took  delight  in  ap^- 
preaching  unto  God. 

5.  The  temporary  believer  may,  equally  with  the 
poffeiTor  of  that  faith  which  is  true  and  faving,  expe- 
rience much  joy  ;  for  he  views  himfelf  as  interefted  in 
the  promifes,  and  fondly  imagines  that  he  hath  ap- 
plied Chrift  and  all  his  benefits  to  his  foul  -,  now 
his  confolations  abound ;  he  goes  on  his  way  rejoicing 
that  there  is  fuch  a  Saviour  provided,  and  that  he  has 
only  to  believe  in  him  in  order  to  be  faved.  This 
joy,  however,  makes  him  to  be  elated  with  pride  ;  it 
promotes  not  a  principle  of  love  to  God  in  his  heart, 
but  rather  has  the  fatal  tendency  of  endearing  him  the 
more  to  himfelf. 

To  this  extent  a  falfe  or  ideal  faith  may  go ;  i : 
could  fcarcely  be  credited,  if  the  word  of  God  had 
not  declared  it  in  moft  pointed  terms,  and  if  the 
examples  it  prefents  to  us  did  not  ferve  as  a  confirma- 
tion of  every  fentiment  we  have  advanced  oi\  this 
head. 

But  we  muft  now  endeavour  to  fhew  that  this  faith, 
however  fair  an  appearance  it  may  exhibit,  and  in  ex- 
ternals feem  to  tranfcend  true  faith,  yet  falls  far  fhort 
of  it  in  all  thofe  points  which  have  been  mentioned, 
and  is  as  widely  different  from  it  as  light  is  from 
darknefs,  and  as  remote  from  each  other  as  the  man- 
lions  of  blifs  are  from  the  gloomy  regions  of  the 
damned. 

a.  Saving  and  temporary  faith  diflFer  in  refpeft  to 
|he  foundation  on  which  the  fubjefts  of  each  build. 


LECTURE  II.  63 

The  temporary  believer  may  indeed  have  had  con- 
vi6lions,  but  they  were  only  common,  and  not  pro- 
duced by  the  fpecial  influences  of  the  Spirit,  for  they 
have  left  him  as  they  found  him ;  he  has  never  re- 
noitnced  his  own  righteoufnefs,  much  lefs  entered  into 
covenant  with  God  in  Chrijl.  And  hence  it  is  that  he  is 
feldom  heard  to  fpeak  with  perfpicuity  and  precifion 
with  refpe6l  to  the  favirig  operations  of  the  Holy 
Spirit,  manifefted  in  the  converfion  of  finners,  and 
in  bringing  them  out  of  darknefs  into  light,  and 
from  the  power  of  Satan  unto  God  ;  for  of  a 
real  change  of  heart  he  is  perfeftly  ignorant.  Is 
he  alked — "  When  wert  thou  converted  to  God  ? — 
"  How  didfl  thou,  who,  like  others,  wert  born  in  fin, 
*'  and  a  ftranger  to  God,  come  by  fuch  a  change  ?" 
He  will  take  advantage  of  the  different  ways,  accord- 
ing to  which  the  word  declares,  God  is  pleafed  to 
convert  men.  "  With  fuch  a  real  change,"  fays  he, 
*'  I  am  altogether  unacquainted" — Or,  "  I  have  had 
"  from  my  earlieft  youth  a  defire  fo  to  live,"  or,  "  I 
*'  have  been  in  a  greater  or  lefs  degree,  convinced 
*'  of  the  reafonablenefs  of  fuch  a  courfe ;  I  have 
*'  heard  and  read  much  of  divine  truths — I  have 
"  prized  them,  I  have  admired  their  harmony,  my 
*'  foul  hath  delighted  in  them,  and  alfo  I  have  en- 
**  deavoured  to  regulate  my  life  according  to  them  ; 
'*  now  certainly  nothing  more  can  be  required." 

Does  the  temporary  believer  reafon  on  this  wife  ? 
The  real  child  of  God  is  exercifed  quite  in  a  differ- 
ent manner.  Although  it  be  true,  that  God  may 
have  called  him  from  his  youth,  or  gradually  brought 
him  to  the  enjoyment  of  his  fellowfhip,  yet  he  will 
exhibit  evidences  of  grace — he  does  not  refl  fatislied 
with  any  former  experiences ;  but  will  often  examine 
the  flate  of  his  foul  by  the  marks  which  are  laid  down 


64  THE  Pious  COMMUNICANT. 

in  the  word  of  God  ;  and  although  he  may  not  havei 
it  in  his  power  to  defignate  the  time  or  place  of 
his  converlion ;  flill  he  cannot  but  fay — "  If  I  look 
"  back  on  my  former  life,  I  find  that  I  am  now  a 
"  different  man  from  what  I  then  was ;  then  I  went 
"  on  carelefsly  in  a  courfe  of  finning ;  I  followed  on 
•'  whitherfoever  my  lulls  carried  me,  but  God  now 
"  hath  opened  to  my  view  my  true  charaQer ;  I  fee 
"  more  and  more  that  my  heart  is  deceitful  and  def- 
*'  perately  wicked,  and  on  this  account  I  condemn 
*'  my  ftate.  Once  I  found  myfelf  inclined  to  leave 
"  God  and  his  fervice,  but  now  I  experience  a  cor- 
"  dial  and  fincere  defire  to'  have  God  for  my  God, 
"  and  Jefus  for  my  Saviour.  Once  I  was  devoted 
*'  to  the  fervice  of  the  world,  and  a  flave  to  my  lulls  ; 
"  but  now  I  efteem  it  my  greateft  privilege  to  ferve 
"  my  God,  and  him  alone  ;  and  therefore  I  cannot 
"  but  conclude,  that  the  Eternal  hath  in  mercy  laid 
*'  his  hand  upon  me,  and  efFefted  that  change,  with- 
*'  out  which  no  man  can  fee  the  kingdom  of  God. 
*'  Yes  :  I  will  not  only  render  to  my  God  that  fei- 
"  vice  which  he  requires  in  his  word,  becaufe  I  am 
*'  bound  fo  to  do,  and  becaufe  otherwife  I  cannot  ex- 
"  pe6l  to  enjoy  falvation,  with  eternal  glory — biit 
"  becaufe  I  difcover  fuch  a  degree  of  amiablenefs  both 
"  in  him,  and  in  the  perfon  and  mediatorial  cha- 
*' racier  of  the  Lord  Jefus.  On  this  account  it  iS, 
"  that  I  would  confider  it  my  greateft  happinefs  to 
"  be  enabled  to  live  for  the  Lord,  even  though  cter- 
"  nal  felicity,  or  everlafling  mifery  had  no  concern  ia 
"  the  matter. 

b.  Is  there  fuch  an  effential  difference  between  the 
foundations  of  which  the  temporary  and  true  be- 
liever build  ?     There  exifts  one  equally  great  with 


LECTURE  II.  6y 

refpefl;  to  the  manner  in  which  a  perfon  becomes 
partaker  thereof. 

Of  this  the  temporary  behever  can  only  fay,  that 
he  attained  to  by  degrees.  "  I  difcovered/'  fays  he, 
"  that  it  was  both  reafonable  and  neceffary  for  me  to 
*'  fubmit  to  the  gofpel ;  and  in  order  to  procure  reft 
"  in  my  confcience,  I  perfuaded  myfelf  I  really  was 
"  in  a  gracious  ftate.  But  of  the  pangs  of  the  new 
"  birth,  and  of  godly  forro'.v, — thefe  are  things  with 
*'  which  I  am  perfectly  unacquainted." 

On  the  contrary,  if  we  alk  the  children  of  God,  in 
what  way  they  were  converted,  and  how  they  became 
partakers  of  faith, — 

One  will  reply,  in  a  mild  evangelical  manner, 
*'  God  drew  me  with  the  bands  of  a  man,  and  with 
"  the  cords  of  love.  From  the  moment  I  obtained  a 
"  knowledge  of  myfelf,  Jefus  s.nd  his  free  and  fo- 
"  vereign  grace  were  manifefted  to  me,  and  inftantly 
"  I  furrendered  myfelf  to  God  my  Saviour,  and  with 
"  a  heart  tranfported  with  the  delightful  view,  I 
*'  fang, 

"  Hail,  fovereign  love,  that  firll  began 
"  The  fcheme  to  refcue  fallen  man ; 
"  Hail,  matchlefs,  free,  eternal  grace  ! 
"  That  gave  my  foul  an  hiding-place." 

Another  will  anfwer,  "  In  a  way  fo  replete  with 
"  delight,  I  was  not  brought  over.  I  have  not 
"  words  to  exprefs  the  pangs  my  foul  experienced, 
'•  when  it  paffed  from  death  unto  life.  Language 
"  would  fail  me,  were  I  to  attempt  a  defcription  of 
"  the  horror  and  anguifli  I  felt,  of  the  wretchednefs 
"  I  endured,  of  the  humbling  views  I  had  of  myfelf, 
''  of  the  confeffions  I  made,  and  of  the  tears  which 
**  were  preffed  from  mine  eyes,  when  I  obtained  a 
I 


■66  THE  PIOUS  C0MMUN1C;.\NT. 

•'  fight  and  a  feeling  fenfe  of  fm.  How  often  have 
"  I  been  forced  to  fmite  upon  my  thigh,  how  often 
*'  hath  fhame  covered  my  face,  when  appearing  be- 
*'  fore  God,  by  reafon  of  mine  iniquities.  Yea,  be- 
"  fore  I  could  come  fo  far  as  to  dare  to  apply  Jefus 
*'  to  myfeif  in  any  refpeft,  how  fhall  I  exprefs  the 
"  earneft  enquiries  I  made  after  him.  I  hungered 
"  and  thirfted  for  his  righteoufnefs  :  he  became  the 
*'  fupreme  objeft  of  my  efteem  and  love,  efpecially 
"  at  that  time  when  firft  I  got  a  fight  of  him,  and 
*'  heard  a  delightful  voice  utter  thefe  heart-cheering 
"  words,  Look  unto  me.  Viewing  him  as  the  chief 
*'  of  ten  thoufands,  I  fled  to  his  embrace.  I  cafl 
'•■  myfeif  into  his  arms.  I  received  him  as  my  Jefus, 
"  as  the  only  name  given  under  heaven,  whereby  I 
"  can  be  faved." 

To  all  thefe  exercifes  the  temporary  believer  is  an 
entire  flranger. '  He  never  knew  what  it  was  in  reali- 
ty to  be  afhamed,  humbled,  and  forrowful  on  ac- 
count of  fin;  much  lefs  what  is  meant  by  looking 
unto  Jefus. 

c.  As  a  temporary  faith  is  fo  effentially  different 
from  that  which  is  true  and  faving,  with  refpeQ  to  the 
MANNER  in  which  a  perfon  becomes  a  partaker  of 
it :  not  lefs  is  the  difference  alfo  with  regard  to  the 
ACTS  in  which  the  one  and  the  other  confiR,  and  by 
which  they  are  exercifed. 

The  firft  a6l  of  faith  is  Knowledge.  It  may 
frequently  happen  that  the  false  believer  has 
a  confiderable  degree  of  information  on  divine  fub- 
jc6ls ;  but  it  is  neither  faving  nor  experimental.  His 
underftanding  may  be  fomewhat  enlightened,  but  he 
never  fearches  the  heart  to  make  the  important  en- 
quiry, "  Is  it  an  experimental  knowledge  ?"  He^ 
knows  that  God  is  holy,  and  thiitjujlice  is  an  eifential 


,      LECTURE  II.  67 

attribute  of  his  nature ;  that  Jin  muft  be  avoided ; 
that  hell  is  the  receptacle  which  the  Eternal  has  or- 
dained for  the  finally  impenitent ;  and  that  heaven  is 
the  glorious  place  which  Jefus  has  prepared  for  his 
redeemed :  But  he  is  not  in  the  leaft  alFc6led  with 
the  difcovery ;  and  thus  refembles  the  man  who  can 
Hand  gazing  on  pictures  which  reprefent  objefts  the 
mod  terrific,  without  betraying  the  leafl  fear  or  emo- 
tion. But  when  God  by  the  light  of  his  Spirit,  makes 
thofe  fame  truths  known,  then  is  the  foul  brought  as 
it  were  to  Mount  Sinai,  where  it  beholds  God  feated 
as  a  judge  ;  and  is  compelled  to  cry  out,  "  /  have 
"  heard  of  thee  with  the  hearing  of  the  ear ;  hut  now 
"  mine  eye  fccth  thee,  and  therefore  I  hunille  niyfelf  in 
"  dufi  and  ajhes,"  Job  xlii.  5,  6.  From  what  princi- 
ple proceeds  this  fear?  Is  it  not  the  knowledge 
which  it  hath  obtained  of  the  greatnefs  and  majefty  of 
God  ?  Becaufe  the  foul  views  God  as  a  being  who 
deferves  all  its  love,  and  all  poffible  reverence  and  ado- 
ration. Its  language  is,  "  Who  would  not  fear  thee, 
"  0  King  of  nations  ?  for  unto  thee  doth  it  appertain." 

With  reipe6l  to  Self-Know  ledge  in  particu- 
lar, the  language  of  the  true  believer  is,  ''  I  am  aware 
"  of  being  both  miferahle,  wretched,  poor,  blind,  and 
*'  naked  ;  not  only  becaufe  God  declares  it,  but  be- 
*'  caufe  I  experience  it  to  be  tvue.  It  hath  pleafed 
"  God  to  enable  me  to  fee  myfelf  as  I  really  am.  I 
"  am  not  only  fenfible  that  my  anions  are  finful,  but 
"  alfo  that  my  heart  is  the  corrupt  fountain  from 
"  v/hence  iflues  thofe  flreams  which  pollute  and  ren- 
"  der  my  bell  performances  to  be  loathed  by  that 
"  God,  whofe  nature  is  perfect  holinefs." 

The  temporary  believer,  on  the  other  hand,  be- 

'  lieves  indeed  that  he  is  a  finner;  but  at  the  fame  time 

can  plead  in  favour  of  his  iniquities,    Ke  urges  that 


68  THE  PIOUS  COMMUNICANT. 

he  is  not  the  worft  of  tranfgrenbrs  ;  he  conceives  that 
there  are  others  more  abandoned  than  he  is;  and 
thinks  that  in  finning  his  intentions  were  none  of  the 
worft ;  that  there  is  no  one  Hving  but  commits  fin, 
and  many  who  are  infinitely  greater  finners  than  he 
hath  ever  been.  Such  were  the  fentiments  of  the 
Pharifee,  Luke  xviii.  ii,  who  flood  and  prayed  thus 
with  himjclf:  God,  I  thank  thee  that  I  am  not  as  other 
men  are,  extortioiurs,  unjujl,  adulterers.  While  the 
true  believer,  in  the  fincei;ity  of  his  heart,  with  the 
humble  publican,  who  dared  not  to  lift  up  his  eyes 
unto  heaven,  Jlood  afar  off,  and  fmote  on  his  breafi, 
will  exclaim,  verfe  13,  Lord  be  mcrcful  to  7m  a 
Jinner. 

Do  we  confider  knowledge  as  it  refpeds  the  Lord 
Jesus?  In  this  alfo  the  temporary  believer  comes 
very  far  too  fhort.  He  knows  him  indeed  in  his 
names,  offices,  natures,  and  flates.  He  might  be  able 
to  defcribe  him  in  all  his  charafters,  and  reprefent 
him  to  others  as  truly  amiable.  Yea ;  he  can  be  fill- 
ed with  afionijliment  and  admiration  at  the  exiflence  of 
fuch  a  Mediator.  But  becaufe  he  hath  never  attain- 
ed to  a  right  knowledge  of  himfelf,  his  heart  hath 
never  earneftly  fought  him.  He  does  not  fee  for 
himfelf  any  form  or  comelinefs  in  Jefus,  why  he 
ftiould  defire — He  does  not,  in  fa6l,  believe,  that  it 
is  abfolutely  necefl'ary  that  he  be  interefted  in  him. 
LIow  greatly  does  the  temporary  believer  refemble 
the  perfon  in  health,  who  is  told  that  there  is  a  phy- 
fician  who  can  make  the  deaf  to  hear,  the  blind 
to  fee,  and  whofe  fkill  is  fo  univerfal,  that  it  extends 
to  all  manner  of  difeafes.  He  will  indeed  be  aflo- 
niflied  that  fuch  qualifications  meet  in  one  man.  He 
will  greatly  admire  his  fkilfulncfs  in  prn6lice  :  but 
that  is  all.     But  let  this  information  be  given  to  one 


LECTURE  IT.  €^ 

who  labours  under  fome  malady.  His  foul  will  be 
filled  with  joy,  and  an  ardent  defire  to  fee  one  fo  ce- 
lebrated in  his  profeffion  will  be  formed  within  him. 
"  O  \"  fays  he,  "  convey  me  ftraightway  to  him,  that 
*'  I  may  receive  affiftance  from  him."  He  cannot  be 
at  reft  in  his  mind,  until  he  have  an  interview  with 
him,  and  apply  to  him  for  relief.  Such  is  the  know- 
ledge of  every  true  believer,  that  whilft  it  illuminates 
the  head,  it  alfo  afFefts  the  heart.  His  language 
again  is,  "  I  have  indeed  before  now  been  in  fome 
*•'  refpefts  fatisfied  with  Chrift  :  but  it  is  only  fince 
"  God  has  been  pleafed  to  difcover  to  me  my  awful 
'■'  lituation,  and  my  need  of  him  for  falvation,  that  I 
•'  want  words  to  exprefs  how  precious  he  is  to  my 
"  foul  in  every  point  of  view;  in  his  names,  in  his 
"  OFFICES,  and  in  his  whole  person,  he  is  to  me 
*'  the  chief  of  ten  thoifands.  Is  he  a  king  ?  he  is  pre- 
"  cious ;  for  in  this  exalted  chara6ler  he  will  ereft 
"  his  throne  in  my  heart,  fubdue  all  my  lufts,  and 
*'  reign  over  me  as  a  gracious  fovereign.  Is  he  a 
-'  priefi?  he  is  precious ;  for  as  fuch  he  will  reconcile 
"  me  to  God.  Is  he  a  prophet  ?  he  is  precious ;  for 
"  as  the  teacher  who  hath  come  from  God,  he  will 
*'  make  me  wife  unto  falvation.  Yes  ;  he  is  precious 
*'  to  me,  both  in  his  fate  of  humiliation  and  of  exalta- 
"  tion,  and  in  his  two  natures,  the  divine  and  human. 
"  In  a  word,  he  is  altogether  lovely.  It  is  a  view  of 
"  Jefus  in  thefe  different  lights,  that  at  firfl;  attra6led 
"  me  to  him,  makes  me  to  love  him  ftill,  and  pro- 
"  duces  conftant  and  ftrong  defires  to  hold  delightful 
"  intercourfe  with  him." 

Again,  a  temporary  behever  has  fome  knowledge 
of  the  NATURE  OF  TRUE  FAITH.  He  kuows  that 
it  conhfts  in  the  a£l  of  habitually  flying  to  and 
RECEivw.'G  of  Christ.     But  this  knowledge  has 


70  ^HE  PIOUS  COMMUNICANT. 

never  influenced  his  heart.  It  has  never  led  him  to 
renounce  fin,  to  make  Jefus  his  refuge,  or  to  accept 
of  him  as  he  is  offered  in  the  gofpel.  He  hath  ac- 
quired it  merely  by  reading  the  word,  or  by  hearing 
Jaith  fo  frequently  defcribed  by  the  heralds  of  Chrift. 
But  the  trice  believer,  although  he  may  be  unable  to 
give  an  accurate  definition  of  the  peculiar  nature  of 
faith,  yet,  taught  by  the  Lord,  he  knows  experimen-. 
tally  wherein  it  confifls.  "  O  !"  fays  he,  "  I  well 
*'  know  what  it  is  to  hunger  and  thirjl,  for  many 
"  times  have  I  felt  the  flame  of  ardent  deflre  enkin- 
"  died  in  my  heart !  I  well  know  what  it  is  to  aban- 
*'  don  my  righteoufnefs  and  all  falfe  refuges,  and  to 
''fly  to  Chrifl;  for  fafety.  For  times  without  num- 
"  ber  have  I  done  it." 

Once  more,  the  temporarj^  believer  has  conception 
of  the  NATURE  of  sANCTiFicATioN,  and  finds 
from  the  word  of  God,  that  it  confifls  in  the  mortifi- 
cation of  the  old,  and  in  the  vivijication  of  the  new 
man;  that  it  is  begun  in  converfion,  and  that  whilfl; 
life  continues,  the  fubjeft  of  it  muft  more  and  more 
progrefs  in  holinefs.  But  his  defires  to  become  ho- 
ly in  heart  and  life  are  fmall.  He  is  willing  perhaps 
to  do  jufl  fo  much  as  he  conceives  to  be  necefl"ary  to 
put  him  in  poffeflion  of  heaven,  and  of  the  beatitude 
of  the  redeemed. 

Does  he  ftrive  againft  fm  ?  It  is  but  external- 
ly ;  but  he  never  defcends  to  the  bottom  of  his  heart, 
that  he  may  come  at  the  root  of  evil.  Does  he  per- 
form duties  ?  It  is  only  as  we  remarked,  in  an  exter- 
nal manner.  But  of  the  exercife  of  communion 
WITH  God,  and  "of  applying  to  Chrill;  to  be  made 
to  bring  forth  fruit,  of  living  a  life  of  watchfulnefs, 
he  has  not  the  fmalleft  knowledge. 

On  the  contrary,  the  true  believer  knows  that  he 


LECTURE  11.  71 

mufl  be  holy,  becaufe  God  who  hath  called  him  is  holy. 
He  is  fenfible,  that  in  order  completely  to  mortify 
fin,  he  mufl  begin  with  the  heart ;  and  that  it  is  a 
work  extremely  arduous.  Nothing  produces  in  him 
more  forrow  and  diftrefs,  than  the  refle6lion  that  fins 
and  corruptions  fo  much  abound :  he  knows,  in  a 
word,  that  if  duties  be  performed  acceptably  to  God, 
the  heart  muft  be  purified,  and  therefore  he  knows 
experimentally  what  it  is  to  hold  fweet  converfe  with 
his  God,  and  to  call  in  the  flrength  of  Jefus  to  his 
aid,  in  the  difcharge  of  every  duty. 

Laftly,  The  knowledge  which  the  temporary  be- 
liever HAS  OF  HEAVEN,  is  vaflly  different  from  that 
which  the  true  Chriftian  experiences.  The  former 
views  heaven  as  a  place  of  delight  and  pleafure,  where 
there  will  be  for  ever  a  perfe61;  freedom  from  punifh- 
ment.  It  is  on  tJds  account  he  wifliss  to  be  admitted 
into  it,  and  not  becaufe  he  will  there  be  perfeftly 
holy,  and  know  and  enjoy  his  God,  as  his  everlafting 
portion.  But  the  latter  contemplating  the  manfions 
which  Jefus  has  prepared  for  the  children  of  his  love, 
to  be  places  where  perfe6l  holinefs  reigns, — it  is  this 
which  induces  him  to  long  to  be  there,  to  the  end 
that  he  may  ferve  his  God,  and  be  fully  delivered 
from  all  that  imperfe6lion  and  impurity  which  cleaves 
to  him  in  the  prefent  flate. 

The  SECOND  aB  o{  faith  is  assent.  In  refpe61: 
to  this  alfo  the  temporary  believer  widely  differs  from 
him  whofe  faith  is  true  and  faving.  The  former. 
affents  to  the  truths  which  God  hath  revealed, 
becaufe  they  are  worthy  of  all  acceptation,  and  harmo- 
nize in  a  moft  pleafing  manner.  He  even  affents 
to  thofe  which  are  mofl  experimental,  becaufe  he  is 
convinced  that  they  are  abfolutely  neceffary.  How- 
ever, it  is  a  mere  afjent ;  he  is  a  total  ftranger  to  any 


72         0^^^  PIOUS  communicant: 

feeling  fenfe  of  them  upon  his  heart.  But  the 
LATTER  gives  a  TWOFOLD  ASSENT.  He  aflents  to 
the  doftrines  of  the  bible,  becaufe  the  Eternal  has 
uttered  and  promulgated  them  ;  and  thus  feti  to  his 
feal  that  God  is  true,  John  iii.  33;  and  alfo  becaufe 
his  foul  in  its  own  experience,  hath  realized  them. 
The  phyjician,  from  his  acquaintance  with  i\it  JlruBure 
of  the  human  body,  may  give  to  his  patient  an  ac- 
curate defcription  of  the  difeafe  under  which  he  la- 
bours ;  but  the  patient  judges  to  his  accuracy  in  the 
cafe  alone  from  his  own  experience  correfponding  with 
the  defcription  given.  So  the  true  believer ;  his  lan- 
guage is,  "  To  all  what  God  hath  revealed  of  him* 
"  felf,  of  the  Lord  Jefus,  and  of  the  deplorable  fitua-. 
"  tion  of  linners,  I  fay  Amen :  For — no  linner  is  fo 
•'  wretched  as  I  am — Of  fuch  a  mediator  I  ftand  in 
"  need."  Thus  the  Spirit  witnefeth  in  the  heart,  that 
the  Spirit  fpeaking  in  the  word  is  truth. 

Thirdly — Temporary  and  faving  faith  differ  with 
refpeft  to  the  aB,  by  which  the  foul  betakes  itfelf  to 
Chrif  as  its  refuge.  The  temporary  believer  profeffes 
to  renounce  fn,  Satan,  and  the  world  ;  but  he  does 
no  more  than  profcfs.  His  heart  not  having  been 
cleanfcd  from  the  love  of  fin,  he  retains  a  fondnefs 
for  it  flili,  and  continues  to  embrace  it  in  fecret  as 
that  in  which  his  foul  delighteth :  whilft  in  puJ)lic 
he  appears  in  the  character  of  one  who  hn^s  yielded 
hirnfelf  up  to  Chrift.  If  he  has  received  Chrif,  it 
was  not  as  an  whole  Saviour;  for  he  applied  to  him 
only  to  take  his  guilt,  and  to  fecure  him  from  punifh- 
ment.  He  will  not  fubmit  that  as  king,  J'fus  fliould 
ever  reign  in  his  heart. 

But  the  TRUE  believer  embraces  Chrifl:  in  the 
moll  cordial  manner.  He  receives  him  in  all  his 
offices  both  for  tivic  and  eternity.     He  is  made  wil- 


LECTURE  II.  ^  75 

ling  to  renounce  every  thing  but  Chrift.  He  will 
not  take  fin  by  the  hand,  nor  any  longer  praftife  it  as 
before.  So  far  from  it — he  is  repeatedly  calling  in 
terms  the  mod  perfuafive,  upon  Chrift  to  reign  in 
and  over  him.  And  becaufe  he  is  oftentimes  in 
doubt,  and  afraid,  left  he  may  not  have  been  fmcere, 
in  the  a£t  of  furrendering  himfelf  to  Jefus,  he  renews 
and  repeats  it  on  every  opportunity. 

d.  If  temporary  and  faving  faith  fo  efTentially  differ 
from  each  other,  with  refpe6t  to  the  foundation,  the 
manner  of  obtaining  it,  and  the  aBs  by  which  both 
are  exercifed  ;  not  lefs  is  the  difference  with  regard 
to  the  fruits  which  each  refpeclively  produce. 

The  temporary  believer  not  only  may  bring  forth 
fruit,  but  much  fruit ;  by  which  he  not  only  deceives 
himfelf  but  others  alfo.  That  he  may  be  efteemed  and 
refpefted  as  a  man  of  piety,  he  will  put  on  the  mafc  of 
Chriftianity  at  the  very  fame  time  that  he  denies,  and 
is  perfeftly  ignorant  of  the  power  of  it.  This  external 
appearance  is  extremely  fair  and  pleafing  ;  but  he  is 
rottennefs  within.  His  words  and  his  manner  be- 
fpeak  the  man  of  humility  ;  but  his  heart  is  fwollen 
with  pride  and  vanity.  He  lends  the  liflening  ear, 
to  hear  what  others  fay  of  him  ;  and  if  he  be  praifed 
by  any,  his  foul  is  charmed  therewith.  He  does 
not  hate  Jin  confidered  as  fin  ;  for  if  his  a6lions  at  any 
time  be  oppofite  to  thofe  which  are  good  and  pious ; 
if  he  commit  fin^-he  will  be  quite  unconcerned  ; 
provided  it  can  be  hidden  from  the  eyes  of  the  World. 
— If,  on  the  other  hand,  his  a£lions  in  particular  in- 
flances  be  religious,  and  fuch  as  become  the  real 
Chriftian — he  is  anxious  that  they  be  univerfally 
knotvn  ;  and  like  the  Pharifees,  when  they  gave  alms, 
— he  will  feek  to  place  them  in  the  faireft  point  of  light. 

The  true  believer  on  the  contrary  brings  forth 
K 


74  THE  PIOUS  COMMUNICANT. 

Jruit  which  proceeds  from  a  heart  purified  by  divine 
grace,  from ^?z/zJ  felf-love — His  objefl;  in  all  he  does, 
is  not  fo  much  to  plcafc  men — as  to  pleafe  his  God 
and  Saviour — He  hates  fm,  becaufc  God  detefts  it. — 
Do  any  of  his  actions  favour  of  unrighteoufnefs,  his 
foul  is  difqiueted  -within  him — His  heart  in  confe- 
quence  of  it  is  filled  with  forrow,  and  fhame  covers 
his  countenance — Does  he  at  any  time  violate  the 
law,  which  demands  of  us  to  love  our  neighbour — 
Does  he  perform  any  aftion  which  is  injurious  to 
a  Jellcw-creature,  he  will  not  find  freedom  to  ap- 
proach unto  God,  until  he  hath  repaired  the  injury. 

In  refpeft  to  the  duties  of  religion — It  is  not 
uncommon  to  hear  him  complain  of  his  many  defi- 
ciencies— Does  he  advance  in  holinefs — he  is  not  anx- 
ious concerning  its  being  /^;zori;?z  abroad, — It  is  enough 
in  his  opinion — that  God  with  his  omnifcient  eye  be- 
holds both  the  fecrets  of  his  heart — and  all  his  con- 
du6t.  At  the  lame  time  aifo  that  he  knows — that  the 
Lord  looketh  not  on  the  outward  appearance,  but  on 
the  heart.  He  is  defirous,  that  his  light  JJiould  Jfiine  forth 
before  men,  that  others  feeing  his  good  -works,  might 
GLORIFY  his  father  in  heaven — His  aBions  are  fmall  in 
his  view,  v/hen  compared  with  thofe  which  others  have 
performed  ;  does  he  at  any  time  do  an  a6l  of  Imidnefs, 
a  charity  ;  he  does  not  let  his  left  ha7id  know  what  his 
right  doeth,  and  would  always  wifli  to  do  good  works 
from  a  good  principle,  and  with  a  good  end  in  view. 

e.  Laflly — Temporary  and  faving  faith  are  elTen- 
tially  different  from  one  another — in  rcfpecl  to  the 
JOY  which  is  felt  by  him,  who  poITelTes  only  a  tem- 
porary faith, -M\^hy  him  who  is  a  partaker  of  that 
which  is  true  and  faving. — The  temporary  believer, 
fays  Chrifl,  receivetii  the  word  with  joy.  He  may 
be  fo  taken  up  with   divine  truths,  and  be  employ- 


LECTURE   II.  75 

ed  in  the  inveftigation  of  them  to  fuch  an  ex- 
treme, that  he  appropriates  to  them  that  time  which 
ought  to  be  devoted  to  other  purpofes.  Yes  :  He 
goes  fo  far  as  to  apply  divine  truths  to  himfelf — he 
makes  himfelf  happy  in  this,  that  he  is  interefted  in 
the  promifes — He  works  himfelf  up  to  a  belief  that 
J&fii'S  died  for  hm — and  by  all  this  his  foul  is  made 
to  rejoice  and  to  be  exceeding  glad. 

But  the  true  believer,  although  he  may  enjoy  fo 
much  fatisfaftion  in  the  contemplation  of  divine 
truths,  that  he  can  fay,  By  thefe  things  I  live,  and 
in  all  thefe  is  the  Ufe  of  my  foul  ;  yet  he  dares  not 
apply  them  with  joy  to  his  foul,  until  God  himfelf 
caufes  him  to  fee  his  interefl  in  them.  He  is  often 
diflrefled  left  all  his  knowledge  of  the  doftrines  of 
the  gofpel  be  only  fpecidative  ;  or  fliould  it  pleafe  the 
Lord  to  permit  him  to  fee  his  interefl  in  Chrift,  and 
his  right  to  the  divine  promifes,  clear  and  certain^ 
the  delightful  view  will  caufe  him  to  be  fo  humble 
before  the  Lord,  and  fo  liitle  in  his  own  eyes,  that 
with  Mary  he  will  with  joy  exprefs  himfelf  in  the 
following  humble  ftrains.      Luke  i.  38,  48. 

Behold  the  handmaid  of  the  Lord  !  Be  it  unto  me 
according  to  thy  word,  for  he  hath  regarded  the  low 
eflate  of  his  handmiaid.  Yes:  thejojv  which  the  true 
believer  feels,  is  accompanied  with  love  to  God  and 
Chrift,  infomuch  that  he  will  often  with  David  ex- 
claim— Pfalm  18,  1.  I  love  thee,  0  Lord,  my  frcngth. 
And  the  love  of  the  triune  God  towards  the  Chrif- 
tian  conjlrains  him  to  make  returns,  and  to  evidence 
its  hncerity  by  an  holy  walk.   1,  Cor.  v.    14,  15. 

For  the  love  of  Chri/i  conjlraincth  us ;  hecaife  we 
thus  judge,  that  if  one  died  for  all,  then  were  all  dead, 
and  that  he  died  for  all,  that  they  which  live  fliould. 
not  henceforth  live  unto  themfelves^  but  unto  him  that 
died  for  them  and  rofe  again. 


76  THE  PIOUS  COMMUNICANT, 

See  thus.  How  vajl — how  ejjential  the  difference 
between  a  falfe  and  ideal  faith,  and  that  which  is  true 
and  faving.  But  to  alcertain  this  with  flill  greater 
precillon,  we  mud  add  in  addition  to  what  has  been 
faid — the  following  marks,  to  the  end  that  the  pof- 
feffor  of  thf former  may  fee  his  -awful  fiatc  depicted  ; 
and  the  real  follower  of  Chrift  may  be  encouraged  to 
go  on  his  way  rejoicing. 

1.  The  temporary  believer  is  averfe  from  fef- 
examination.  If  he  be  urged  to  take  a  view  of  his 
heart,  and  to  try  it  by  the  undeceiving  marks  which 
are  found  in  the  written  word,  that  only  true  touch- 
llone  ;  he  is  afraid  to  enter  upon  the  folemn  bufi- 
nefs.  And  why  is  he  afraid  ?  Only  becaufe  he  i; 
well  affured  that  he  would  not  be  able  to  Hand  the 
tefl,  and  that  the  refult  of  the  trial  would  be,  that  at 
beft  he  would  difcover  himfelf  to  be  covered  with 
zuounds,  and  polluted  by  putrifyingybre5.  He  never 
opens  his  cafe  to  any  faithful  minifter  of  Chrift, 
and  is  fure  to  conceal  it  from  his  pious  friends.  He 
never  goes  to  God  with  a  heart  exercifed  as  David's 
was  when  he  cried:  Pfalm  cxxxix.  Search  me^  0  God, 
and  know  my  heart;  try  me  and  know  my  thoughts,  and 
fee  if  there  he  any  wicked  way  in  me,  and  lead  me  in  the 
way  tverlajling.  He  fondly,  in  a  word,  hopes  that 
his  ftate  is  good,  and  he  feems  determined  that  it 
fhould  always  appear  fuch  in  his  view. 

But  on  the  other  hand,  the  true  believer,  although 
when  he  conOders  himfelf  as  having  backllidden, 
may  feel  a  degree  of  helitation  to  enter  upon  the  ex- 
amination of  his  heart,  and  thus  may  refemble  the 
merchant,  who  becaufe  his  books  of  account  are  en- 
tangled, and  in  a  perplexed  lituation,  is  afraid  to 
commence  the  neceffary  work  of  feeing  how  his  af- 
fiiirs  ftand  ;    yet   i^  habitualJy   difpofed    to  examiiio 


LECTURE  II. 


77 


into  the  real  Hate  of  his  heart,  for  he  is  always  Juf~ 
picious  of  himfelf,  and  fearful  of  being  deceived. 
Hence  oftentimes  he  unbofoms  himfelf  to  his  expe- 
rienced Chriftian  friends. — Yes  :  he  goes  to  God, 
and  not  unfrequently  pleads  that  he  would  try  what 
manner  of  fpirit  he  was  of. 

2.  The  temporary  believer  can  meet  with  nothing 
to  which  he  is  more  averfc,  than  to  be  brought  to 
a  difcovery  of  his  real  fituation  before  God  ;  and 
therefore  when  under  fermon,  or  in  company  with 
perfons  who  are  truly  pious,  he  hears  defcribed  the 
flender  foundations  on  which  hypocrites  build,  and 
has  delineated,  their  true  character;  he  fays  to  him- 
felf, becaufe  confcience,  the  faithful  monitor  which  is 
wnthin,  fuggefis  it — "  All  that  has  been  fpoken  was 
"  intended  for  me — it  was  Juitahle  to  my  cafe.'* 
Hence  anger  is  retaiiied  in  his  heart,  and  fecret  ma- 
lice in  his  bofom.  But  on  the  contrary — the  true 
believer  feeks  after  fuch  minifters  as  defire  to  be  found, 

faithful,  choofes  for  his  companions  thofe  honefl 
Chriftians  who  will  deal  plainly  with  him ;  and 
with  his  heart  elevated  to  the  throne,  addreffes  his 
Saviour  and  his  God — Let  the  righteous  fviite  me,    it 

Jhall  be  a  kindnefs,  and  let  him  reprove  me,  it  JJiall 
be  an  excellent  oil.    Pfalni  cxli.  4. 

3.  The  temporary  behever  cannot  endure  to  be  re- 
prehended with  refpe£l  to  his  walk  and  converfa- 
tion,  even  though  the  reproof  be  in  love,  and  deli- 
vered in  terms  the  mofl  tender  and  moderate.  He 
will  form  excufes  for  any  deficiencies  which  may 
have  been  fuggefted  to  him,  and  is  careful  to  avoid 
thofe  who,  adting  like  men,  dare  to  be  faithful  to  his 

foul  and  to  their  God. 

The  true  behever  delights  in  nothing  fo  much  as 
tQ  have  prefcnted  full  in  his  view,  thofe  failings  of 


•jS  THE  PIOUS  COMMUNICANT. 

which  he  hath  not  been  confcious ;  his  heart  may 
indeed  rife  up  againft  any  reprehenfion  which  may 
have  been  given  in  an  imperious  and  upbraiding 
manner  ;  or  when  others  are  prefent.  But  if  the 
reproof  be  mfccret,  if  it  favour  of  love  and  difcretion ; 
if  it  proceed  from  a  dehre  of  benefiting  him  ;  it  will 
be  received  with  gratitude,  and  he  will  rejoice  in 
that  in  faithfulncfs  he  hath  been  warned  of  a  conduft 
which  was  not  conducive  to  the  glory  of  God — but 
the  rcverfe. 

4.  The  temporary  believer  views  his  coop  ac- 
tions through  a  glafs  which  is  greatly  magnified, 
and  his  fins  through  the  fmalleft  medium.  He  fets 
the  higheft  value  on  deeds  which  have  the  remoteft 
appearance  of  goodnefs  attached  to  them,  but  his  fms, 
though  they  be  in  number  as  the  f and  on  thefea-Jhore^ 
and  have  been  aggravated /o  that  they  have  reached  the 
very  clouds,  ftill  he  conceives  them  to  be  fmall  m 
comparifon  with  thofe  which  others  have  committed. 

But  the  true  believer  entertains  the  meaneft  opinion 
with  refpeft  to  his  bell  performances;  he  makes  no 
mention  of  them  when  engaged  in  petitioning  him  who 
is  the  hearer  of  prayer,  much  lefs  does  he  confider 
them  as  a  foundation  on  which  he  may  build ;  his 
lins,  though  not  feen  by  another,  are  great,  yea  moft 
heinous  in  his  eyes  ;  often  he  is  heard  to  fay,  *'  than 
'•  I  am  there  is  not  to  be  found  a  greater  finner." 

5.  The  temporary  believer  will  not  readily  fuffer 
himfelf  to  be  convinced,  that  the  foundation  on  which  he 
has  erected  his  hope  of  heaven,  is  one  which  will  not 
fland ;  though  it  even  be  fhewn  him  that  many  of  his 
aftions  are  fuch  as  muft  make  him  to  appear  be- 
fore God,  yea,  in  the  eyes  of  the  world,  as  a  perfon 
who  is  flill  in  a  gracelefs  ftate,  yet,  provided  he  can 
point  to  but  one  atl  of  his  life  which  has  fome  appear- 


LECTURE  II.  79 

ance  of  being  of  a  pious  nature,  he  will  lay  hold  of  it, 
and  continue  to  think  h'nni^eii  fe cure  of  Heaven. 

But  the  true  believer  is  eafily  alarmed  ;  though  on 
the  review  of  his  life  he  difcovers  that  he  has  done 
much  good,  yet  if  he  recollecls  but  one  fin,  which 
had  and  dill  continues  to  have  the  ma  fiery  over  him, 
he  will  be  inftantly  led  to  enquire,  "  Is  this  confift- 
ent  with  grace."     Diftrefs  enfues. 

6.  The  temporary  believer  always  continues  in  the 
f elf -fame  fituation ;  he  knows  not  what  it  is  iojii  in 
darknefs,  and  is  a  ftranger  to  the  enjoyment  of  true 
Spiritual  light;  whether  he  commit  fin,  or  whether 
he  perform  duties,  he  is  alike  fatisfied  that  all  is  well, 
and  that  all  will  end  well. 

On  the  contrary,  the  experiences  and  the  frames  of 
the  true  believer  are  many  and  very  unlike  ;  he  has 
been  taught  what  it  is  to  fee  no  light,  and  walk  in  the 
light  of  the  Lord.  Does  God  conceal  his  face  from 
him  ?  Does  he  experience  deadnefs  in  his  foul  ?  Does 
his  heart  cleave  to  the  dull  ?  The  frame  of  the  believer 
under  fuch  circumftances,  is  diilreffing ;  no  forrow 
is  then  like  unto  his  forrow.  But  again  ;  does  he  en- 
joy the  light  of  Jehovah's  countenance  ?  Is  his  foul 
awakened,  quickened  ?  Then  joy  and  delight  reign 
within. 

Thus,  with  as  much  clearnefs  and  precifion  as  pof- 
fible  have  we  attempted  to  difcufs  a  fubjeft,  than 
which  no  one  can  be  more  interefting,  no  one  more 
important. 

Let  us  now  in  the  fourth  place  proceed,  as  was 
propofed,  to  give  fome  advice  and  direelion  to  thofe 
unhappy  and  miferable  men,  who  are  likely  to  be  de- 
luded into  hell  by  an  ideal  faith;  or  who,  by  means 
of  this  difcourfe,  may  have  been  made  to  experience 
diftrefs,  and  to  enquire,  men  and  brethren,  ii)hatfJiall 
we  do  to  befaved  ? 


8d  the  pious  communicant. 

Our  advice  to  you  is, 

1.  From  what  has  been  faid,  learn  to  what 
lengths  a  perfon  may  go  in  making  a  fJiew  of  his  hav- 
ing grace,  and  yet  not  have  it  in  reality  ;  it  may  be  a 
mean  to  lead  you  to  difcover  what  your  prefent  fitua- 
tion  is. 

■  2.  Confider  how  awful  the  condition  o{  hy^ocnt\c:\[ 
profeffors  will  be,  in  the  fight  of  an  holy  God,  who 
delighteth  not  in  the  fervice  of  the  lips,  but  demands 
the  hearts  of  men  ;  none  are  fo  abominable  as  they  ; 
the  Lord  Jcfus  confideied  them  obnoxious  to  the  woes 
which  he  denounced  on  the  Pharifees.  Will  not  the 
hotteft  place  in  hell  be  affigned  to  them  -who  name  the 
name  of  Chrift,  but  who  have  never  felt  the  power  of 
divine  grace  upon  their  hearts,  and  depart  not  from 
iniquity  ?  For  when  the  greateft  fmners  are  threatened 
with  everlafling  deflruQion,  is  it  not  declared,  that 
their  portion  Jliall  be  in  the  lake  ojjire,  with  hypocrites. 
You  may  deceive  yourfelves ;  you  may  blind  the  eyes 
of  men ;  but  God  cannot  be  deceived,  for  he  is  the 
fearcher  of  the  hearty  and  trieth  the  reins. 

3.  Never  Jhun  or  negleB  thofe  means  which  may 
be  blefled  to  your  convi6lion,  but  improve  them  ;  at- 
tend on  the  miniftrations  of  thofe  faithful  fervants  of 
Chrift,  whofeek  not  to  daub  with  untempered  mortar  ; 
let  not  your  hearts  rife  up  againft  their  pious  admo- 
nitions, but  rather  view  them  as  defigned  to  point 
out  to  you  the  only  way  by  which  a  finner  can  find 
favour  with  God.  Yes,  finners,  when  ye  attend  on. 
thofe  means  which  God  hath  appointed,  let  fuch 
ejaculations  as  thefe  proceed  from  each  of  you  : 
"  Lord!  grant  that  this  may  be  the  happy  period 
"  when  my  heart  fhall  be  deeply  impreffed  with  di- 
"  vine  things,  when  thou  wilt  fliew  me  what  evil  ways 
'■'■are  in  me  ;  when  ihoii  -n'ilt  lead  me  in  the  way  ever- 
"  lafling:' 


LECTURE   n.  8 1 

4.  Are  any  of  you  awakened,  and  convinced  of 
the  neceflity  of  experiencing  the  power  of  religion  on 
your  fouls  ?  and  are  made  fenfible  of  your  having 
never  as  yet  felt  that  power  ?  Seek  to  keep  alive  reli- 
gious impreffions  of  this  kind,  and  go  with  them  unto 
your  God ;  confefs  before  him  the  folly  of  your  pail 
conduft,  and  fay,  "  Lord  !  I  have  lived  fufficiently 
*•'  long  without  having  any  experimental  acquaintance 
*'  with  thee  ;  already  too  long  have  I  been  dealing  de- 
"  ceitfully  with  myfelf,  and  a£led  an  unfaithful  part 
"  towards  thee  ;  I  am  afhamed  of  a  condu6i;  fo  un- 
"  wife  ;  bring  thou  me  into  the  right  way  before  it  be 
*'  for  ever  too  late  ;  caufe  thou  me  not  only  to  appear 
*'  to  fly"  to  Chrift,  but  in  reality  to  embrace  him  as 
"  my  Saviour  and  Redeemer,  God."  Who  can  tell 
but  by  dealing  in  fuch  a  faithful  manner  with  your- 
felves,  God  will  look  upon  you  in  mercy !  He  is  a 
compajfionate  and  gracious  God. 

The  last  thing  proposed  was,  to  endeavour 
to  ANIMATE  and  ENCOURAGE  the  AFFLICTED  and 
DEJECTED  CHILD  of  God,  cfpccially  with  refpeft 
to  their  approach  to  the  table  of  the  Lord. 

Here,  perhaps,  the  foul  ihat  is  overwhelmed  with 
dillrefs,  having  heard  with  attention  what  we  have  ad- 
vanced on  the  fubjeft  which  we  have  attempted  in  the 
fear  of  the  Lord  to  difcufs,  will  be  ready  to  fay,  "  Is 
"  fuch  a  fubjed  calculated  in  any  manner  to  raife  the 
''finking  and  deprejf'ed  fpirit  of  a  child  of  God;  it 
*'  cannot  be  othcrwife  but  a  topic  of  this  kind  mull 
"  produce  more  diftrefs,  and  a  greater  degree  of  dif- 
"  quietude ;  for  my  daily  concern  and/c^r  is,  that  I  am 
"  no  more  than  a  pofTeffor  of  a  temporary  faith." 

We  make  thee  this  reply  :  "  If  thou  haft  ftriaiy  at- 
"  tended  to  every  thing  which  we  have  advanced, 
*'  then  ^hou  wilt  b?  compelled  to  acknowledge  that 
h 


82  THE  PIOUS  COMMUNICANT. 

*'  the  difference  between  true  faith  and  that  which  is 
*'  temporary 2iXi^h\{Q,  is  fo  aftonifhingly  ^r^^'i^  that  thou 
,*'  mufl  be  fenfible  that  thou  haft  fufficient  grounds  to 
"  fatisfy  thee  that  thy  faith  is  not  ideal,  falfe  or  tem- 
*'  porary,  but  true,  juftifying  and  faving;"  for, 

1.  Wouldfl  thou  readily  be  numbered  amongft 
thofe  who  have  only  an  appearance  of  being  in  the 
faith  ?  Can  an  external  profeffion  produce  content  in 
thy  mind  ?  Canfl  thou  be  at  eafe  when  thy  heart  is 
not  right  before  God  ?  Is  it  thy  higheft  fatisfaftion  to 
pleafe  men  ?  or  with  the  fweet  fmger  of  Ifrael,  doll 
thou  elevate  thine  heart  and  voice  in  the  following 
ftrains,  expreffive  of  thy  gratitude  and  delight  in  the 
Cervice  of  God  ? 

WhatJJjall  I  render  to  my  God 

For  all  his  kindnefs  JJjezvn  ? 

Mj/eetJIoall  v'tjit  thins  abode ^ 

My  Jongs  addrefs  thy  throne. 

Now  I  am  thine,  for  ever  thiuey 

Norjhall  my  piirpoje  move  : 

Thy  hand  has  loosed  my  bonds  of  pain, 

jind  bound  me  with  thy  love. 

Here  in  thy  courts  I  leave  my  vow. 

And  thy  rich  grace  record; 

Wilnejs  ye  faints  who  hear  me  now, 

Jf  I  forfah  the  Lord, 

2.  Dofl  thou  not  at  times  enter  upon  an  inveftigation 
of  thine  heart,  and  art  thou  not  willing  that  thy  heart 
fhould  even  be  fearched  by  thy  God  ? 

3.  Is  not  Jefus  precious  to  thy  foul,  in  confc- 
quence  of  having  been  taught  how  greatly  thou  needed 
him  ?  Is  not  the  principle  o{  felj-rightccitfnejs  rooted 
out  of  thine  heart,  and  haft  thou  not  given  thyfelf 
over 'unto  God  and  Chrift  ?  TPiy  faith,  then,  is  not 
that  which  is  temporary  and  falfe,  but  true,  faving, 
and  which  will  endure  whilft  thou  liaftnccdof  fiitb. 


LECTURE  II.  83 

even  until  it  fhall  be  changed  into  fight,  and  thy 
HOPE  into  the  full  fp.uition  of  thy  Jefus  in 
glory. 

Yes,  thou  wilt  be  ready  to  fay,  "  To  anfwcr  thefe 
"  queftions,  and  to  come  to  fuch  a  comfortable  con- 
*'  clufion,  are  things  moll  difficult." — But  O!  thou 
luhofe  foul  art  so  dif quieted  within  thee,  fuEFer  us  to 
alk  thee  : 

1.  Wilt  thou  not  have  God  for  thy  God,  and  the 
Lord  Jefus  for  thy  Redeemer  ?  Art  thou  oppofed  to 
receiving  him  as  he  offers  himfeif  to  thee  ?  Wilt 
thou  not  have  him  for  thine  all  and  in  all? 
Wilt  thou  make  an  exception  with  refpe6l  to  any 
thing  whatever?  Is  not  all  that  is  in  him  altogether 
lovely  and  precious  in  thy  view  ? 

2.  Doll  thou  not  wifh  to  give  him  thine  whole  hearty 
that  he  may  wholly  pojfefs  it,  reign  and  rule  over  it  ? 

3.  When  thou  revieweft  thy  life,  and  difcoverefl 
that  thou  haft  brought  forth  but  little  fruit,  is  thy  foul 
at  eafe  ?  Or  is  it  not  filled  rather  with  fore  diftrefs  at 
the  contemplation  of  thine  ingratitude  ? — Would  not 
thine  heart  rejoice,  ii  fin  were  more  and  more  morti- 
fied, and  if  the  image  of  God  beamed  forth  with  more 
refulgent  brightnefs  in  thy  walk  and  in  thy  life  ? 

4.  Doft  thou  not  therefore  fly  to  Jefus,  that  thou 
mighteft  in  and  by  him  be  ma.dQ  fricitful  ?  Is  it  not 
the  language  of  thy  foul — Would  to  God  that  Jefus 
zuere  made  unto  me  sanctification  as  well  as  wif 
dom  and  righteoufnefs.     And, 

5.  Is  it  not  on  this  account  that  thou  haft  To  fre- 
quently longed  for  the  approach  of  that  day  when 
thou  flialt  again  be  invited  to  appear  at  the  table  of 
the  Lord,  with  a  view  of  meeting  with  thine  all-fuffcient 
and  thy  precious  Redeemer,  who  under  the  emblems 
of  bread  and  loine,  is  there  fet  forth  crvcifed  and  flain, 


S4  THE  PIOUS  COMMUNICANT. 

— and  as  the  Lamb  of  God,  that  taketh  away  the  Jins 
of  the  world  ? — Art  thou  defirous  of  meeting  with 
him — and  of  coming  under  ntw  obligations  to  ferve 
and  honour  him  ?  Canft  thou  not  exprefs  thyfelf  in 
language  of  this  kind  ?— "  All  that  Jam  and  have 
*'  I  would  humbly  hope  I  have  given  unto  Jefus — And 
"  if  I  have  never  at  any  former  period  of  my  life  done 
"  it  aright,  it  is  the  ardent  wifh  of  my  foul,  that  I  may 
'•  now  have  grace  to  do  it.  And  I  have  this  the  evi- 
'■'  DENCE  of  my  fincerity — that  as  the  hart  panteth 
"  after  the  water-brooks,  fo  my  heart  panteth  after 
''  God,  after  holinejs,  and  after  heaven  too,  becaufe 
"  of  its  being  an  holy  place,  and  becaufe  all  its  holy 
*'  inhabitants  are  condantly  engaged  in  afcriptions  of 
*'  praife,  equally  to  the  Immaculate  Lamb  as  to 
"  God  the  Father  and  God  the  Holy  Ghoft." 

And  indeed  !  Are  thefe  the  experiences  of  thy 
foul  ?  Be  then  no  more  troubled- — Go  forth  with 
boldnefs  to  the  Lord's  fupper — Make  ufe  of  this  de- 
lightful facrament  for  thy  confolation,  and  for 
ftrengthening  the  life  of  faith,  which  thy  Jefus,  the 
author  and  finifJier  of  faith,  hath  caufed  to  fpring  up 
in  thine  heart.  Call  thyfelf  again  into  thy  Redeem- 
er's arms.  He  will  mod  certainly  receive  thee  in  mer- 
cy again,  and  manifeft  the  riches  of  his  love  to  thee. 

The  Lord  who  is  able  to  make  all  grace  to  abound 
— caufe  his  blefling  to  be  on  what  we  have  faid — and 
make  it  a  mean  in  his  hand  to  bring  conviElion  to 
finners  who  are  unconverted  to  God,  and  to  encourage 
his  own  CHOSEN  and  redeemed  ones. 

AMEN. 


C   85    ] 


PIOUS    COMMUNICANT. 
Lecture  III. 


THE    ASSURANCE    OF    CHRISTIANS,    A 
FRUIT   OF   SAVING   FAITH. 


jlIaV  I  N  G,  in  the  preceding  difcourfes,  addrefled 
you  on  the  nature  of  faith,  and  fhewn  wherein  con- 
fifts  the  great  difference  between  that  which  is  true 
and  faving,  and  that  which  is  falfe  and  delufory ;  we 
now  proceed  to  confider  and  inveftigate  the  fenti- 
ments,  which  the  word  records,  on  the  interefting 
doftrine  of  the  ajfurance  of  faith. 

That  we  may  exprefs  ourfelves  on  a  fubje£t  of 
fuch  importance,  with  the  precifion  and  perfpicuity 
it  merits,  we  muft, 

I.  Shew  that  aflurance  is  not  the  essence  of 
faith,  but  the  fruit  of  it;  and  endeavour  to  make  it 
appear. 

II.  That  the  Chriftian  may  attain  to  the  aflurance 
of  faith;  and  that  it  is  a  duty  which  is  pecuharly 
obligatory  upon  him  to  afpire  after  it :  then, 

III.  We  fhail  point  out  the  nature  of  aflur- 
ance, or  wherein  it  a6lually  confifts.     After  which, 

M 


86  THE  PIOUS  COMMUNICANT. 

IV.  We  fhall  endeavour  to  awaken  the  children 
of  God,  and  to  press  it  upon  them,  to  feek  to  obtain 
the  affurance  of  their  faith ;  and, 

V.  Shew  whence  it  is,  that  there  are  fo  few 
Chriftians,  who  are  animated  on  their  way,  by  the 
affurance,  that  the  end  of  their  faith  will  be  the  falva- 
tion  of  their  fouls. 

VI.  We  fhall  lay  before  you  the  means,  in  the 
ufe  of  which,  Chriftians,  with  the  divine  bleffmg, 
may  become  affured  of  their  faith. 

VII.  We  fhall  attempt  fuch  an  improvement  of 
the  iubjeft,  as  may  contribute  to  the  advantage  of 
unconverted  fmners ;  and  tend  to  promote  the  con- 
folation  of  true  believers  of  every  defcription. 

I-  That  assurance  is  not  the  essence,  but  a 
FRUIT  of  faith,  is  a  propofition  which  it  is  neceffary 
FIRST  of  all  to  attempt  to  demonftrate,  not  only  that 
the  fentiments  of  the  Remonftrants  and  Libertines 
may  be  exhibited,  who,  with  a  view  of  encouraging 
perfons  in  their  careleffnefs,  form  to  themfelves  no 
other  idea  of  faith,  than  a  notion  that  it  confifts  in 
being  able  merely  to  fay,  "  Jefus  is  my  Saviour;" 
but  alfo  that  fouls,  who  have  often  experienced  much 
pain  and  diftrefs,  by  reafon  of  having  formed  impro- 
per ideas  on  this  fubjeft,  may  be  kept  from  defpond- 
ency,  and  encouraged,  whilft  travelling  through  this 
wildernefs  to  the  manfions  which  their  Jefus  hath 
prepared  for  them.  The  arguments  by  which 
this  do61;rine  is  fupported,  are  the  following :  viz. 

1.  The  word  of  God  no  where  teaches  that  affur- 
ance precedes  faith,  but  in  many  places  teftifies,  that 
it  is  a  confequence  which  refults  from  it. — Ephef.  iii. 
12.  In  whom  we  have  boldnefs,  and  accefs  with  confi- 
dence, by  the  faith  of  him  ;  fo  that  faith  is  the  mean, 
by  which  this  boldnefs,  and  accefs  with  confidence,  i^ 


LECTURE  III.  87 

obtained ;  in  the  fecond  epiftle  of  Paul  to  Timothy, 
chap.  i.  12.  that  infpired  apoftle  fays,  I  know  in  whom 
I  have  believed:  hence  it  appears  that  he  had  first 
beheved,  and  that  afterwards  he  was  affured  of 
it.  It  is  faid,  Rom.  i.  17.  we  muft  go  from  faith  to 
faith,  namely,  from  a  weak  to  a  strong  faith. 
John  fays,  in  his  firft  epiftle,  chap.  v.  13  ver.  Thefc 
things  have  I  written  unto  you  that  ye  may  know  that  ye 
have  eternal  life,  and  that  ye  may  believe  on  the  name 
of  the  Son  of  God.  Here  a  diftinftion  is  made  be- 
tween KNOWING  and  believing.  In  like  manner, 
the.  author  of  the  epiftle  to  the  Hebrews,  chap.  x.  22. 
exhorts  Chriftians  to  draw  near,  with  a  true  heart  in 
the  full  affurance  of  faith  ;  a  certain  evidence  this, 
that  one  may  have  faith,  and  yet  want  the  afturance 
of  it. 

2.  It  is  alfo  clear,  from  the  very  nature  of  things; 
for,  to  take  refuge  in  Jefus,  is  the  mean,  by  which  the 
foul  attains  to  a  confidence  of  its  intercft  in  him  : 
now  as  the  means  and  the  end  are  things,  which  are 
perfeftly  diftinft  from  each  other,  fo  the  ejfence  and 
the  afjurance  of  faith  cannot  be  viewed  as  one  and 
the  fame. 

3.  In  HO  part  of  our  Bibles  is  it  alTerted,  that  our 
falvation  is  immediately  conne6ted  with  afl'u ranee,  or 
abfolutely  depends  upon  it ;  but  on  the  contrary, — 
To  hunger  and  to  thirfl  after  Chrifl's  rightecifncfs, — 
to  fy  to  Chrijl,  and  to  feek  refuge  beneath  the  Jliadow 
of  his  wings — thefe  are  reprefented  as  eflentially  ne- 
ceffary  to  obtain  that  inheritance  which  is  incorrupti- 
ble and  undefiled,  which  fadttk  not  away,  and  which  is 
referved  in  heaven  for  the  people  of  God.  See  Pfalms 
ii.  12.  Bleffed  are  all  they  that  put  their  trufl  in  him. 
— Alfo  Pf.  Ixix.  32.  The  hmnble  /hall  fee  this,  and  be 
glad ;  and  your  heart  Jhall  live,  that  feek  God,     Now" 


88  THE  PIOUS  COMMUNICAl^. 

if  hunger  and  thirft  be  one  thing,  and  to  be  Jatnjiei 
another ;  if  the  a6l  of  taking  refuge  fuppofes  the  ab- 
fence  of  reji,  and  \{  Jteking  and  finding  be  terms, 
which  exprefs  things  which  are  altogether  different; 
then  to  believe  in  Chrift,  is  one  point,  and  to  be  affur- 
ed  of  that  faith,  another. 

4.  The  EXAMPLES  of  perfons,  who  were  indeed 
behevers,  and  men  eminent-  for  piety ;  but  who,  at 
certain  times  of  their  Hves  at  leaft,  were  deftitute  of 
the  afTurance  of  faith,  demonflrate  the  truth  of  our 
pofition.  Afaph  faid,  I fuffer  thy  terrors,  I  am  dif- 
traced. — David,  when  engaged  in  prayer  to  his  God, 
thus  expreffed  himfelf,  Pf.  li.  12.  Rejlore  unto  me,  the 
joy  of  thy  falvation — an  evidence,  that  this  man  of 
God,  at  that  particular  period,  had  not  the  expe- 
rience of  it. 

5.  When  the  Spirit  of  God,  in  the  Word,  intro- 
duces the  fubjed  of  faith,  he  frequently  employs,  for 
the  purpofe  of  fetting  forth  wherein  its  effence  con- 
iifts,  PHRASES  which  are  peculiarly  expreffive  indeed 
of  the  GENUINE,  but  at  the  fame  time,  of  fome  of 
the  weaker  a6ls  of  it.  Is  not  believing  in  Chrifl  ex- 
preffed by  our  Lord  himfelf  di?,  feeing  the  Son  ? — And 
this  is  the  will  of  him  that  f cut  me,  that  every  one  which 

feeth  the  Son  and  believcth  on  him,  may  have  everlafling 
life,  John  vi.  40.  Are  not  true  believers  compared 
to  bruifed  reeds  and  to  fnoking  flax  ?  A  bruifed  reed 

Jhall  he  not  break,  and  the  fnoking  flax  Jliall  he  not 
quench. — Who  are  they  whom  Jcfus  gathers  in  his 
arms,  and  carries  in  his  bofom  ?  It  will  be  replied, 
Doubtlefs  none  but  true  believers.  And  to  what  are 
they  likened?  To  the  weak  and  tender  lamb.    He/hall 

feed  his  flock  like  a  Jluphtrd,  he  fli all  gather  the  lambs 
in  his  arms,   and  carry  them  in  his  bofom  ;   and  fhall 

gently  lead  thofe  who  are  with  young. 


LECTURE  III.  ?9 

6.  If  affurance  conftituted  the  effential  aft  of 
faith,  in  fuch  cafe,  falfe  and  temporary  believers,  on 
the  one  hand,  might  be  /aid  to  have  faith  ;  for  none 
with  fo  much  boldnefs,  and  apparent  confidence  as 
they,  dare  to  draw  the  favourable  conclufion,  that 
they  are  in  a  ftate  of  grace; — and  on  the  other 
hand,  the  Jincere  Chrijlian,  who  indeed  fears  God, 
but  whofe  faith  is  weak,  and  whofe  foul  is  conftantly 
in  a  ftate  of  alarm,  would  on  the  fame  principle  be 
confidered  as  being  in  a  gracelefs  Jlate ;  to  afiert 
which  would  be  abfurd  in  the  extreme.  If  affiirance 
were  the  effence  of  faith,  would  not  thofe  poor  dif- 
treffed  fouls,  who  feel  their  weaknefs,  and  are  fenfible 
of  their  fmall  attainments,  be  deprived  of  every  fource 
of  confolation  ?  If  affurance  were  the  effence  of 
faith,  might  not  then  a  perfon  be  to-day  in  a  ftate  of 
grace,  and  to-morrow  in  a  ftate  quite  the  reverfe  ? — 
to  maintain  which  would  be  to  fupport  a  fentiment 
unqueftionably  erroneous  :  For  the  word  of  God 
declares,  that  the  faints  ftiall  perfevere,  and  that 
thofe  who  are  united  to  Chrift,  JJiall  be  kept  by  the 
po-wer  of  God  through  faith  unto  falvation,  i  Pet.  i.  4. 

Is  it  objefted,  "  that  Paul  and  other  Chriftians  have 
'•  attained  to  a  high  degree  of  affurance,  and  that  what 
"  is  true  with  refpeft  to  one  fubjcft  is  true  in  regard 
*'  to  all  the  followers  of  Chrift  ?" — It  is  granted  that 
the  apoftle  was  a  bold  foldier  of  the  divine  Captain 
of  our  falvation,  and  that  he  was  frong  in  the  Lord, 
and  in  the  power  of  his  might :  But  does  it  hence  ne- 
ceffarily  follow,  that  there  are  no  weak  Chriftians, 
no  tender  lambs  in  the  fold  of  Chrift  ?  If  we  confult 
the  writings  of  the  apoftle  John,  we  find  him  making 
mention,  not  only  o^  fathers,  but  o^  young  men  and 
little  children  in  Chrift — fee  1  John  ii.  12,  13,  I  write 
unto  you,  little  children,  bccaufe  your  fns  are  forgiven 


90  THE  PIOUS  COMMUNICANT. 

you  for  his  name's  fake.  I  write  unto  you,  fathers,  be^ 
caifeye  have  known  him  that  is  from  the  beginning.  I 
•write  unto  you,  young  men,  becaife  ye  have  overcome  the 
wicked  one.  The  argument  that  becaufe  iPaul  was 
affured  of  his  faith,  therefore  every  true  Chriftian 
muft  in  like  manner  be  affured, — is  about  equivalent 
to  an  argument  of  this  kind:  "  Sampfon  was  aflrong 
"  man ;  therefore  all  men  are  endued  with  fimilar 
"  ftrength." 

Is  it  further  objefted,  that  in  that  excellent  fyftemc 
of  divine  truths,  the  Heidelberg  Catechifm,  faith  is 
defcribed  as  confiding,  amongft  other  things,  in  an 
ajjured  confidence? — We  reply;  that  no  argument 
can  be  deduced  from  this  circumftance :   For, 

1.  If  we  examine  with  a  critical  eye  the  defciiption 
which  is  there  given  of  faith,  we  immediately  difcover 
that  the  confidence  fpoken  of  as  conftituting  one 
of  its  effential  ads,  is  of  that  kind,  of  which  every  be- 
liever has  fome  experience  when  he  betakes  himfelf 
to  Chrift,  for  that  fafety  and  fecurity  which  is  ever  to 
be  found  beneath  the  fhadow  of  his  wings.  For,  in 
the  fame  fentence  in  which  the  pious  authors  of  that 
invaluable  catechifm  exhibit  wherein  faving  faith 
confifts,  they  alfo  defcribe  with  their  wonted  care 
and  precifion,  both  what  precedes  faith,  and  what 
are  the  effefts  which  it  produces.     Moreover, 

2.  There  exifled  a  peculiar  reafon  at  the  time 
when  that  fyftem  was  written,  for  defining  faith  in 
the  manner  there  expreffed ;  for  the  church  of  Rome, 
in  addition  to  her  other  innumerable  errors,  denied 
the  heart-cheering  doctrine  of  the  affurance  of  faith. 
It  was  in  confequence  of  this,  that  thofe  juftly  cele- 
brated men,  Zacharias  Urfinus  and  Cafparus  Olevi- 
anus,  in  their  catechifm  above  alluded  to,  and  firft 
publiflaed    in  the   year  of  our  Lord   1563,    under 


LECTURE  III.  91 

the  aufpices  of  Frederic  the  third  of  Germany,  fur- 
named  the  pious,  fet  their  faces  againft  this  particular 
error,  and  taught  with  boldnefs,  that  the  afTurance  of 
faith  is  poflible.  From  all  that  has  been  faid,  then, 
it  muft  be  clear,  to  every  one  who  attentively  con- 
fiders  the  fubje6i;,  that  affurance  is  not  an  elfential 
aft  of  faith  :  But, 

II.  Agreeably  to  the  order  propofed,  it  muft  now 
be  owned,  That  believers  may  attain,  and  ought 
TO  SEEK  the  affurance  of  faith. — 

1.  Believers  may  attain  to  an  affurance:   For, 

A.  The  EXAMPLES  with  which  fcripture  abounds, 
of  faints  who  have  been  affured,  eftablifti  our  pofition 
in  the  moft  pointed  manner.  Paul  knew  in  whom  he- 
had  believed,  2  Tim.  i.  12.  David  prayed,  Pfal.  li.  12, 
Rejlore  to  me  the  joys  of  thy  falvation;  an  evidence 
that,  previous  to  his  having  addreffed  this  petition  to 
his  Father,  he  had  tafted  of  thefe  joys. 

B.  If  the  affurance  of  faith  had  not  been  attainable, 
it  would  have  been  wholly  in  vain,  and  in  every  re- 
fpeft  abfurd,  for  the  Holy  Ghoft  to  exhort  and  urge 
Chriftians  to  labour  to  arrive  at  fuch  an  advanced 
ftate  in  grace.  But  the  apoftle  Paul  fays,  2  Cor. 
xiii.  5.  Examine  yourf elves  whether  ye  be  in  the  faith; 
and  Peter  urges  believers  to  whom  he  wrote,  2  Pet. 
i.  10,  Give  all  diligence  to  viake  your  calling  and  elec^ 
tion  fure.  Expreflions  of  a  vtry  fimilar  nature  are 
met  with  in  many  other  places. 

C.  Are  not  believers  conflantly  in  the  word  of 
God  excited  in  the  moll  perfuafive  terms  to  the  great 
duty  of  thankfulnefs  ?  But  for  what  and  in  zvhat  way 
is  it  poffible  for  them  to  exprefs  their  gratitude  to 
God,  if  it  be  out  of  their  power  ever  to  attain  to  a 
knowledge  of  their  being  interefted  in  Chrift,  and  in 
the  bletTmgs  of  the  covenant  of  grice  ? 


92  THE  PIOUS  COMMUNICANT. 

D.  Hath  not  man  a  rational  fpirit,  and  can  he  not 
come  to  fome  rational  conclufion  as  to  his  fpiiituai 
ftate  by  comparing  the  may-ks  of  grace  which  the 
fcriptures  propofe,  with  the  experiences  of  his  own 
heart  ?  And  it  is  in  this  way  a  perfon  becomes  af- 
fured.  God  does  not  fay  in  his  word,  "  Thou 
"  Thomas,  and  thou  James,  art  a  believer;" — but  he 
there  draws  the  outlines  of  a  believer's  charafter,  to 
the  end  that  every  perfon  who  would  defire  to  live 
in  the  experience  of  true  comfort  may  be  excited  with 
care  to  examine  into  the  ftate  of  his  foul. 

E.  If  the  alTurance  of  faith  be  not  attainable,  then 
it  neceffarily  follows  that  all  the  confolations,  de- 
lights, and  joys  of  the  Chriftian  will  be  altogether 
taken  away.  For  can  any  one  feel  real  comfort,  or 
experience  true  pleafure  and  fatisfa6lion  in  his  foul, 
without  a  well-grounded  persuasion  that  he  is  a 
partaker  of  Chrift,  and  all  his  benefits  ? 

2.  Is  it  then  a  thing  which  is  poflible,  that  a  Chrif- 
tian may  be  affured  of  his  faith  ? — we  further  remark, 
that  it  BEHOVES  every  child  of  God  to  ftrive  to  at- 
tain to  it.  J[t  is  a  Jin,  that  believers  do  not  with 
greater  ardour  labour  after  it.     For, 

A.  It  argues  the  prevalence  of  unbelief, 
that  we  give  no  credit  to  the  teftimony  of  God  in 
his  word,  and  place  no  dependence  on  his  promifes. 
Our  Lord,  viewing  unbelief  as  a  fin  aggravated  in  its 
nature,  often  in  the  days  of  his  flefh  reproved  the 
difciples  for  it,  and  rebuked  them  for  being  Jlow  of 
heart  to  believe,  Luke  xxiv.  25. 

B.  To  be  continually  doubting  of  one's  cafe,  often 
proceeds  from  ignorance  in  the  believer,  as  ap- 
pears uniformly  in  the  cafe  of  the  difciples.  Is  it  not 
then  finful  for  the  people  of  God  not  to  become 
more  acquainted  with  the  important  truths  of  the 


LECTURE  III. 


93 


gofpel?  Ought  they  not  to  afcertain  with  the  great- 
eft  precifion  what  conftitutes  faith,  and  what  paffes 
in  the  foul  with  refped  to  it  ? 

C.  Not  to  be  affured  of  faith  is  attended  with  this 
evil  confequence  alfo,  that  the  foul  is  thereby  re- 
tarded in  the  progress  it  would  otherwife  make 
in  the  pra6lice  of  many  Christian  graces. 

a.  It  operates  to  hinder  the  believer  from  exer- 
ciiing  that  confidential  boldnefs  with  which  he  ought 
to  commune  with  his  God  in  fecret.  It  keeps  him 
from  that  familiar  converfe  with  Jehovah  as  with  a 
father,  which  is  always  produ6live  of  fupreme  de- 
light. In  a  word,  does  it  not  alfo  deter  him  from 
calling  all  his  care  on  Jehovah's  arm,  which  is  the 
great  fupport  of  the  Chriflian  whilft  he  is  palling 
through  this  valley  of  tears  ? 

b.  It  keeps  the  child  of  God  from  making  ad- 
vances in  holinefs.  For  by  means  of  unbelief  he 
is  afraid  to  apply  either  the  promifes  or  the  Lord 
Jefus  to  his  foul,  feeing  he  is  not  confcious  of  his 
having  any  intereft  in  them. 

€.  It  deprives  him  of  the  comfort,  joy,  and  de- 
lights of  life ;  for  his  foul  by  diflruAing  becomes, 
difquieted  within  him. 

d.  It  keeps  him,  in  a  word,  from  afcribing  unto 
God  the  praife  and  the  glory  due  to  his  name  for 
grace  already  received — a  duty  which  is  highly  ob- 
ligatory on  all  Chriftians ;  for  how  can  thofe  call 
upon  thtxt  fouls,  and  all  that  is  within  them,  to  blefs 
the  Lord  for  redeeming  love,  who  are  unable  to 
conclude  that  they  have  ever  received  grace  ? 

D.  For  the  Chriftian  to  be  in  a  ftate  of  uncer- 
tainty concerning  his  cafe,  is  very  injurious. 
For  hence  it  is,  that  his  love  to  God  and  Chrift 
become^  lukewarm.     Hence  it  is  that  he  dillrufts  his 

N 


5+  THE  PIOUS.  COMMUNICANT. 

God,  and  fays,  My  hope  is  perijlied,  and  my  Jlrength 
from  the  Lord.  Hence  it  is,  in  a  word,  that  he  is  not 
bold  to  come  out  for  Jefus,  in  the  prefence  of  the 
men  of  the  world.  A  fear  of  being  infmcere,  and  of 
having  nothing  more  than  the  hope  of  the  hypocrite, 
has  clofed  the  mouth  of  many  a  Chriftian. 

E.  For  the  Chriftian  to  live  without  any  allured 
confidence,  has  the  fatal  tendency  of  creating  in  the 
minds  of  men  a  prejudice  againfl  true  religion.  It 
impreffes  them  with  an  idea  that  the  fervice  of  God 
is  hard,  and  that  to  xvalk  before  the  face  of  the  Lord, 
is  to  walk  in  the  midft  of  gloom,  and  to  pafs  a  life 
of  xvretched  uncertainty.  And  thus  the  fiucere  but 
unallured  Chriftian  becomes  in  fome  meafure  a  hin- 
drance to  his  neighbour,  in  the  great  things  which 
belong  to  his  everlafting  peace.     But, 

III.  Let  us  now  endeavour  to  fhew  wherein  the 
ESSENCE  or  the  nature  of  aifurance  confifts. 

To  do  this,  we  muft  point  out, 

1.  How  many  kinds  of  affurance  there  are. 

2.  Wherein  it  confifts. 

3.  How  and  in  what  way  Chriftians  ought  to  con- 
.du6l  themfelves  in  order  to  become  afTured. 

4.  That  God's  Spirit  mup^  and  a£lually  does  in  all 
things  co-operate  in  bringing  his  people  to  the  af- 
furance of  faith. 

A.  There  is  more  than  one  kind  of  aflurance. 

a.  There  is  an  objective  affurance,  which  may 
be  defined,  "  A  full  perfuafion  and  reliance  with  re- 
*'  fpe£t  to  all  that  God  hath  revealed  in  his  word,  of 
*'  himfelf,  of  the  Lord  Jefus,  and  of  the  whole  plan 
"  of  falvation."  This  the  evangelift  John  denomi- 
nates a  receiving  of  the  tejlimony  of  God,  whereby  wc 
fet  to  our  fed  that  God  is  true.     This  kind  of  af- 


% 


LECTURE  III.  95 

furance  has  principally  refpeft  to  God  as  its  objed, 
and  is  nee.  (brily  included  in  affarance.     But, 

b.  There  Js  alfo  an  affurance  which  refpefts  the 
SUBJECT  that  believes  :  For  it  is  one  thing  to  kno\v^ 
and  to  believe  that  there  is  a  God  and  a  Saviour, 
and  another  to  be  perfuaded  that  he  is  my  God,  and 
MY  Saviour.  This  fubjedive  aiTurance  is  again  to 
be  confidered  as  being  of  two  kinds : 

1.  The  one  may  be  ftyled  ordinary.  It  is  pro- 
duced in  the  foul  on  this  wife — The  believer  look- 
ing into  the  word  of  God,  difcovers  therein  what  is 
declared  with  refpedl;  to  the  heirs  of  falvation,  to  wit, 
that  they  have  Jlcd  for  refuge  to  lay  hold  on  the  hope 
fet  before  them; — that  they  hunger  and  thirfl  cfer  the 
righteoifnefs  of  Chrifi ; — that  God  gives  to  them  a 
new  heart,  by  taking  away  the  ftony  heart  out  of  their 
Jlefh,  and  giving  them  a  heart  of  flefJi  ; — that  they  love 

God  their  flrength,  and  are  inclined  to  follow  after  ho- 
linefs,  without  which  no  man  can  fee  the  Lord.  He 
then  examines  v/ith  the  ftri6teft  fcrutiny  his  heart 
upon  all  thefe  points ;  and  the  refult  is,  that  he  finds 
that  all  thefe  things,  in  a  greater  or  lefs  degree,  his 
foul  has  experienced — and  direftly  draws  the  de- 
lightful conclufion,  "  /  am  an  heir  of  falvation." 

2.  The  other  may  be  called  EXT^RAORDiiV ary, 
and  is  experienced  when  God,  approving  of  the  faith 
and  love  of  his  people,  manifefts  his  fatisfatlion  in 
them,  by  making  it  known  to  them  that  he  views 
them  as  the  children  of  his  love,  and  as  fuch  delights 
in  them. 

In  order  rightly  to  comprehend  the  didindion 
which  is  to  be  made  between  an  ordinary  and  extra- 
ordinary affurance,  attend  to  the  following  firnilitude. 

The  child  that  has  been  for  fome  time  abfent 
from  its  father,    no  fooner   fees   his   face,   than   it 


96  THE  PIOUS  COMMUNICANT. 

leaves  its  childifh  purfuits  and  companions,  and  runs 
with  quickened  fteps  to  meet  him.  Afk  this  child 
why  it  obferves  fuch  a  conduft,  it  will  reply, — My 
father  whom  I  fmcerely  love  is  coming.  But  upon 
the  child  drawing  near,  I  fee  the  father,  not  paffing 
it  unnoticed  by — not  treating  it  with  cold  indiffe- 
rence as  if  it  were  a  ftranger, — but  taking  it  up  in 
his  arms,  and  embracing  it  in  the  moll  cordial  man- 
ner. What  mufl  be  the  natural  conclufion  which 
the  child  now  draws  ?  If  it  could,  when  firft  it  faw  its 
father  returning,  fay,  "  I  love  him,"  now  it  can  fay  with 
equal  confidence,  "  My  father  loves  me."  So  that 
to  exercife  love,  and  to  be  embraced  in  love,  are  two 
diftin6l  things.  The  former  a  foul  may  do  for  years 
together,  and  evidence  it  in  the  praflice  of  the  duties 
of  Chriflianity  :  But  the  latter  is  only  enjoyed  by 
the  believer  on  particular  occafions;  and,  in  fome 
inflances,  perhaps  not  until  he  comes  to  his  death- 
bed, does  his  faithful  God  permit  him  to  experience 
a  prelibation  of  the  happy  flate  into  which  he  is 
about  to  enter.     But, 

B.  In  what  confifts  the  ejjence  or  nature  of  af- 
furance  ?  It  confifts  in  this  :  That  a  perfon,  behold- 
ing the  conformity  that  exifts  between  his  own  expe- 
riences and  the^  principal  marks  of  grace  which  are 
found  in  the  word  of  God,  is  enabled  thereby  to 
draw  this  conclufion,  '•  I  am  a  child  of  God,  and 
*'  confequently  an  heir  of  eternal  life." 

Hence  to  affurance  appertain  thefe  three  things : 
Firfl,  infallible  marks  of  grace  as  exhibited  in  the 
word  of  God ;  fecondly,  a  conformity  of  the  heart 
with  thofe  marks;  thirdly,  a  jufl  conclufion  from 
thofe  premifes. 

If  then  a  perfon  on  good  grounds  would  be  af- 
fured  of  his  fellowfliip  with  God,  he  muft  firfl  of  all 


LECTURE  III.  57 

carefully  inveftlgate  the  marks  which  are  effential 
to  a  ftate  of  grace,  which  muft  be  found  in  believers 
at  all  times,  and  with  refpe61;  to  which  the  Lord  him- 
felf  declares,  "  That  whofoever  experiences  them 
"  fhall  be  faved." 
For  example  : 

a.  God  declares  in  his  word,  that  all  who  enjoy 
fellowfhip  with  him,  muft  have  received  the  Spirit, 
and  by  his  illuminating  influence  clearly  difcovered 
that  by  nature  they  are  poor  and  miferable,  and 
blind  and  naked ;  that  they  have  come  ftiort  of  the 
glory  of  God,  and  that  if  they  remain  in  fuch  a  fitu- 
ation,  they  muft  for  ever  perifti.  Hereby  we  know 
that  we  dwell  in  him,  and  he  in  us,  becavfe  he  hath 
given  us  of  his  Spirit,  i  John  iv.  13. 

b.  God  declares  in  his  word,  that  in  order  to  be 
faved,  we  muft  have  an  interejl  in  Chrift,  and  in  the 
great  atonement  which  he  hath  made  for  Jin :  For  there 
is  none  other  name  under  heav-en  given  among  men 
whereby  we  miiji  be  faved,  Afts  iv.  12. — Therefore 
we  muft  confefs  that  we  have  nothing  with  which  we 
can  appear  before  God,  but  that  all  our  falvation  is 
alone  found  in  Chrift. 

c.  God  declares  in  his  vv^ord,  how  a  foul  mufl  be 
exercifed,  that  has  an  intereft  in  Chrift.  It  muft 
have  an  experimental  knowledge  of  him  as  a 
Saviour,  who  is  all-fufficient,  without  whom  we  can 
do  nothing,  and  who  is  altogether  lovely,  Songs  v.  16. 
From  this  knowledge  muft  proceed  an  esteem, 
1  Pet.  ii.  7,  To  you  therefore  that  believe  he  is  pre- 
cious. From  this  efteem  muft  arife  a  real  hunger 
and  thirst,  Matt.  v.  12,  Blcffed  are  they  that  hun- 
ger and  thirfl.  There  muft  alfo  be  a  cordial  recep- 
tion of  him,  John  i,  12,  As  many  as  received  him,  t& 


98  THE  PIOUS  COMMUNICANT. 

them  gave  he  power  to  become  the  Jons  of  God,  even  to 
them  that  believe  on  his  name. 

d.  God  declares  in  his  word,  that  thofe  who  have 
an  intereft  in  Chrift  muft  forjake  thefooliJJi,  and  go 
in  the  way  of  under/landing,  Prov.  ix.  6 ;  i.e.  they 
muft  bid  an  eternal  farewell  to  their  old  ways  of  fin 
in  which  they  have  heretofore  walked;  wage  an  ever- 
lafting  war  againft  iniquity  as  an  enemy  moft  cruel 
and  dangerous ;  choofe  the  way  of  holinefs,  that  nar- 
row way  of  God's  commands,  and  with  a  full  pur- 
pofe  of  heart  determine  to  walk  therein. 

e.  God  declares  in  his  word,  that  all  thofe  who 
have  pajfedfrom  death  unto  life  muft  love  the  brethren^ 
1  John  iii.  14;  i.  e.  they  muft  highly  efteem,  and 
hold  in  the  bond  of  afFeftion,  all  who  fear  God,  of 
every  rank  and  defcription.  For  all  who  have  an 
intereft  in  Chrift  by  faith  bear  the  image  of  God. 

Now  of  all  thefe  things,  as  infallible  marks  of 
crrace,  which  God  himfelf  has  fettled,  we  muft  have 
a  diftinft  knowledge,  lior  are  we  to  call  any  of  them 
into  queftion, — for  the  God  of  truth  has  uttered 
them.     But, 

This  is  not  enough.  In  order  to  be  affured  of 
faith,  there  muft  be,  fecondly,  a  conformity  of  heart 
with  thofe  marks.  The  manner,  however,  in  which 
this  is  effeded,  will  prefently  be  fhown,  when  we 
point  out  the  ways  by  which  perfons  are  brought  to 
a  determination  refpefting  their  ftate. 

And  having  made  an  examination,  thirdly,  the 
ronclufion  itfclf  follows.  In  making  it,  the  foul  rea- 
fons  thus :  "  When  I  examine  myfelf  by  all  the 
''•  marks  which  God  has  laid  down  in  his  word,  I 
*'  muft  acknowledge  that  I  know  fomething  experi- 
'•  mentally  vrith  rcfpedl  to  the  exercifes  of  grace.     I 


LECTURE  III.  99 

^'  may  therefore  humbly  conclude,  that  I  am  a  child 
«'  of  God." 

But  as  it  fometimes  happens,  that  although  a  foul 
dare  not  deny  that  it  has  experienced  thefe  things, 
yet  it  is  afraid  to  conclude  that  it  is  in  a  ftate  of 
grace ; — fo  there  muft  be  exifting  caufes,  which  yet 
keep  the  foul  in  this  uncertainty  with  refpe61;  to  its 
intereft  in  Chrift.  Is  it  alked,  what  thofe  caufes 
are  ?    We  reply, 

a.  It  may  be  occafioned  by  the  fubtil  devices  of 
Satan,  who  conftantly  feeks  by  every  mean  to  per- 
plex and  difquiet  the  fouls  of  the  people  of  God. 

b.  It  may  be  occafioned  alfo  by  inattention  on  the 
part  of  believers  to  themfelves,  and  to  divine  truths, 
not  diilinguiihing  between  the  effence  and  the  ef- 
feds  of  faith- 

c.  It  may  further  be  occafioned  by  this :  The  be- 
liever examining  his  heart  difcovers  indeed  many 
things  which  refemble  the  operations  of  the  Spirit; 
but  at  the  fame  time  he  difcerns  many  fins  and  cor- 
ruptions, which  he  believes  cannot  be  confident  with 
grace.  Hence  he  is  afraid  to  determine  any  thing 
favourable  with  refpe6l  to  his  ftate. 

d.  Laftly,  it  may  be  occafioned  principally  by 
this, — that  the  Spirit  of  God  imparts  not  fufficient 
light  to  the  foul  to  enable  it  to  difcover  with  clear- 
nefs,  that  it  pofifelTes  true  grace. 

C.  In  what  manner  does  a  foul  condu6l  itfelf,  in 
order  that  it  may,  on  good  grounds,  be  alfured  of 
faith?  We  reply,  thus:  The  Chriftian  goes  alone; 
he  is  impreffed  with  a  fenfe  of  his  being  in  the  pre- 
fence  of  an  omnifcient  God;  he  views  the  bufinefs 
in  which  he  is  engaged  to  be  of  the  laft  importance, 
on  which  depend  eternal  things;  he  feeks  to  have 
his  mind  compofed ;  he  bcfeeches  God  to  impart  his 


loo  THE  PIOUS  COMMUNICANT. 

light  to  him,  and  fhed  abroad  his  gracious  influence' 
He  then, 

a.  Lays  before  him  all  the  marks  of  grace,  and 
ftriftly  examines  each  of  them. 

h.  He  next  makes  a  confcientious  enquiry  whe- 
ther any  of  thofe  marks  are  applicable  to  himfeif. 
And  here  the  Chriftian  deals  with  his  heart  in  the 
moft  free  and  faithful  manner;  and  addreffing  his 
confcience,  he  fays,  "  Come,  let  us  reafon  together, 
*'  Before  this  time  thou  wall  viewed  as  mine  enemy, 
"  when  thou  broughteft  thine  accufations  againft  me; 
"  but  I  now  confider  thee  as  my  real  friend,  while 
**  thou  performeft  thine  office  in  faithfulnefs.  I  wifli 
"  not  to  deceive  myfelf.  Declare  to  me  in  the  pre- 
"  fence  of  the  all-feeing  God,  what  is  the  real  fitua- 
"  tion  of  my  foul.  Canfl  thou  teflify  againft  me, 
"  that  /  have  never  as  yet  been  brought  to  fee  my  true 
"  charaBer  ?  Have  I  not  feen  my  mifery,  pollution, 
"  and  guilt  ?  Does  not  the  dreadful  view  of  thefe 
"  things  fill  my  foul  with  diftrefs,  forrow,  and 
'•'  Ihame  ?  Art  not  thou  a  witnefs  of  my  tears,  my 
"  wreftlings,  my  complaints,  my  earneft  cries  to 
"  God  for  grace  ?  Has  not  God  enabled  me  to  fee 
"  that  IN  Jesus,  yea,  in  Jesus  alone,  falvation 
"  with  eternal  glory  are  to  be  found  ?  Has  he  not 
*'  become  precious  to  my  foul  ?  Has  he  not  become 
"  the  fupreme  obje6l  of  my  love  ?  Have  not  vcvy  de- 
"  fires  after  him  been  ftrong  and  infiitiable — info- 
"  much  that  the  language  of  my  heart  has  been,  I 
*'  muft  have  Jefus,  whatever  it  coft  me  ?  Did  not 
"  thofe  defires  make  me  to  leave  all,  and  to  feek 
*'  him  in  fecret  with  many  tears  ?  Yes.  When  Jefus 
"  permitted  me  to  behold  his  arms  widely  extended 
"  to  embrace  me  in  love,  and  to  hear  his  voice  ad- 
"  dreffing  me  in  this  encouraging  language,   Come 


LECTURE  III.  lot 

"  unto  me,  thou  who  art  lahmring,  iveary^  and  heavy 
"  laden,  I  will  give  you  reji?  Did  I  not  call  myfelf 
"  into  his  arms  ?  Have  I  not  received  him  as  my  all 
"  and  in  all,  with  full  purpofe  of  heart  to  leave  the 
*'  ways  of  folly,  and  to  walk  in  the  paths  of  life  ?  Is 
"  not  my  heart  united  in  love  to  all  that  fear  the 
"  Lord;  and  that  efpecially,  becaufe  God  by  his 
"  Spirit  dwells  and  works  in  them,  and  becaufe  they 
*'  are  adorned  with  the  image  of  God  ?  Yes.  Can  I 
*'  not  fay,  although  they  be  poor  and  defpifed  by  the 
"  world,  I  am  the  companion  of  thofe  that  love  pre- 
«  cious  Chrift  ?" 

The  Chriftian  examining  himfelf  in  this  manner, 
and  appealing  thus  to  confcience,  receives  a  teftimo- 
ny  according  to  truth ;  and  although  he  may  be  ac- 
cufed,  in  fome  particulars,  of  deficiencies,  yet  what 
refpefts  the  exiftence  of  faith,  confcience  pafles  a  fa- 
vourable verdift ;  and  thus  the  believer  has  bold- 
nefs  and  confidence  in  the  prefence  of  his  Father. 

c.  But  becaufe  the  believer  is  apt  to  diftruft  him- 
felf, and  is  afraid  that  perhaps  all  thofe  experiences 
may  not  be  genuine,  he  next  proceeds  to  compare  his 
own  cxercifes  with  thofe  of  tried  and  experienced  Chrift 
tians.  He  makes  particular  enquiry  of  them  as  to 
their  exercifes.  He  opens  his  heart  to  them,  and  if 
he  find  his  exercifes  and  theirs  to  agree,  he  then 
concludes  that  it  is  the  fame  fpirit  which  is  working 
in  him  and  in  them,  feeing  both  he  and  they  have 
been  led  in  the  fame  way.  A  conduft  hke  this  tends 
greatly  to  eftablifh  and  confirm  the  people  of  God, 
when  doubting  whether  they  are  united  to  Chrift, 
and  heirs  of  his  falvation. 

d.  But  to  become  fully  affured,  there  remains  one 
way  ftill  open  which  muft  alfo  be  mentioned.  The 
foul  that  is  deeply  impreffed  with  the  danger  of  de- 

O 


% 


102  THE  PIOUS  COMMUNICANT. 

ceiving  itfelf,  goes  with  all  its  diftrefs  and  doubts 
into  the  prefence  of  the  omnifcient  God,  and  falling 
down  before  him,  thus  exclaims :  "  Lord,  thou  art 
"  witnefs  of  every  thing  that  has  ever  paffed  in  my 
"  mind,  all  my  exercifes  and  all  my  experiences  are 
"  naked  to  thine  eye.  If  there  be  any  wicked  way  in 
*'  me,  difcover  it  to  me,  and  lead  me  in  the  way  ever- 
*'  lajling.  And  if  the  work  wrought  in  me  be  in 
"  truth,  declare  that  it  is  thy  Jlaf,  thy  bracelet,  and 
"  thy  ring — and  witnefs  with  my  fpirit  that  I  am  a 
"  child  of  God." 

D.  But  HOW  does  the  Spirit  of  God  co-ope- 
rate with  us  in  producing  the  aifurance  of  faith  ?  For 
although  the  heart  condemn  us  not,  yet  the  Spirit 
of  God  muft  witnefs  with  our  fpirits.  The  Koly 
Spirit  is  a6tive  with  refpeft  to  all  thofe  points  which 
conftitute  affurance. 

a.  With  refpeft  to  the  marks  which  the  Scrip- 
tures lay  down,  as  evidences  of  a  gracious  ftate. — 
He  enables  the  believer  to  obtain  a  clear  and  diilin6t 
apprehenlion  of  them,  and  caufes  him  to  fee  that  all 
thofe  things  which  are  confidered  as  evidences  of 
grace  muft  be  experienced,  if  ever  he  Ihall  be  happy. 
He  points  out  what  it  is  that  truly  conftitutes  a  per- 
fon  a  Chriftian,  left  one  ftiould  conceive  too  high  or 
too  low  an  opinion  of  the  attainments  of  a  child  of 
God,  and  thus  either  be  in  danger  of  defponding,  or 
induced  to  become  carelefs  and  indifferent. 

b.  With  refpeft  to  the  experiences  of  the 
HEART,  the  Spirit  is  alfo  aftive,  thus: — He  not 
only  produces  all  the  graces  in  the  foul,  but  excites 
them,  and  makes  the  exercifes  of  the  believer  lively 
when  he  is  about  to  give  him  the  affurance  of  faith. 
He  leads  the  foul  to  fee  its  mifery  by  nature.  He 
creates  at  that  time  in  the  Chriftian  a  hunger  and 


LECTURE  III.  10? 

thirft  after  Jefus.  He  makes  him  bold  to  take  re- 
fuge beneath  the  fhadow  of  his  wings.  He  inflames 
him  with  love  to  God, — and  makes  him  anxioully 
defire  to  evidence  that  love  in  a  holy  walk  and  con- 
verfation. 

c.  Upon  this  the  Holy  Spirit  enables  the  believer 
io  draw  this  delightful  conckf^on :  "  I  find  to  be  in 
*'  me  all  that  which  the  word  of  God  fays  I  mull 
"  experience,  and  therefore  I  am  a  child  of  God, 
"  and  an  heir  of  eternal  life."  But  it  muft  be  here 
remarked,  that  this  determination  with  rcfpe6l  to 
one's  ftate  is  not  always  fo  eafily  made. 

Sometimes  it  is  made  with  great  fear  and  concern. 
It  is  as  if  the  Chriftian  dared  not  go  fo  far  as  to 
conclude  favourably  with  refpecl  to  himfelf.  He 
muft  indeed  confefs  that  God  has  dealt  gracioufly 
with  him;  but  ftill  the  language  of  his  heart  con- 
ftantly  is— O  !  what  an  unhappy,  what  a  wretched 
creature  would  I  be,  if  now  I  have  been  deceiving 
myfelf,  and  continue  believing  myfelf  to  be  a  true 
Chriftian,  to  a  dying  day,  and  then  to  find  that  my 
hope  hath  been  but  the  hope  of  the  hypocrite,  which 
God  hath  faid  Jliall  perifti. 

Sometimes  the  Holy  Spirit  enables  the  believer 
to  come  to  this  fweet  conclufion  with  much  compo- 
fure  and  calmnefs  of  mind.  His  affeftions  are  not 
greatly  elevated,  but  with  a  believing  heart  he  con- 
fides in  the  word  of  God ;  and  comparing  his  ftate 
with  what  is  therein  recorded,  he  exclaims,  "  I  dare 
"  not,  I  cannot,  I  may  not  deny  it,  that  the  Lord 
"  has  fhown  mercy  to  my  foul.  He  has  of  a  truth 
"  quickened  me,  who  once  was  d^ad  in  trefpaffes  and  in 
^^  fins.  I  would  be  unfaithful  to  my  heavenly  Fa- 
*^  ther,  were  I  to  afcribe  to  the  energies  of  nature  all 
"  that  my  foul  has  experienced," 


-404  THE  PIOUS  COMMUNICANT. 

Sometimes  k  pleafes  the  Holy  Spirit,  when  the 
believer  is  brought  to  make  a  determination  as  ta 
his  ftate,  to  elevate  the  affedions  to  a  very  high  de- 
gree. Hence  he  experiences  uncommon  joy  and  fa- 
tisfaftion.  He  is  filled  with  admiration  that  God 
would  condefcend  to  look  on  a  creature  fo  vile, 
lb  unworthy.  Now  tears,  an  external  mark  of  the 
love  he  bears  to  Jefus,  begin  to  flow,  and  now  of 
a  new  he  devotes  himfelf  to  the  Lord  and  to  his  fer- 
vice,  to  be  his,  and  to  feek  to  glorify  him  for  ever. 

Sometimes  alfo  the  believer  is  enabled  to  draw 
the  above  conclufion  in  the  experience  of  the  ex- 
traordinary WITNESSING  OF  THE  SpiRIT, — ■ 
whereby  he  is  as  it  were  overwhelmed  with  a  fenfe 
of  divine  love.  Now  Jefus  takes  him  in  his  arms, 
and  embraces  him ; — now  he  gives  the  Chriftian  a 
Jeal  as  an  evidence  of  his  being  a  child  of  God. 
The  Spirit  of  God  calls  this,  the  eating  of  the  hidden 
'manna,  and  the  receiving  of  the  white  flone,  on  which 
is  found  infcribed  that  new  name  which  no  one  knows 
;  hut  he  that  receiveth  it,  Rev.  ii.  17.  And  is  not  this 
to  hefatisfied  with  ihefatncfs  of  God's  houfe,  and  to  be 
made  to  drink  of  the  rivers  of  his  pleafure  ? 

At  this  time  alfo  the  Spirit  imparts  to  the  be- 
liever fuch  a  full  radiance  of  knowledge,  that  he  be-, 
holds  with  open  face  the  glory  of  the  Lord,  and  is  en- 
raptured with  the  bright  profpeQ;  before  him.  The 
perfe6Hons  of  God  difplayed  in  the  work  of  redemp- 
tion are  now  difcovered  perfe6lly  to  harmonize,  and 
with  an  extacy  produced  by  the  delightful  view,  he 
fings, 

"  'Twas  Wisdom  form'd  the  vaft  defign, 

'.'  To  ranfom  us  when  left, 
<'  And  Love's  unfathomable  mine 
«*  Provided  all  the  coll. 


LECTURE  III.  105 

^<  Strict  Justice,  with  approving  look, 
"'  The  holy  covenant  feal'd ; 
•  **  And  Truth  and  Power  undertook 
"  The  whole  fhould  be  fulfili'd. 

f'  Truth,  wisdom,  justice,  pow'r  and  love, 

"  In  all  their  glory  ftione, 
^«  When  Jefus  left  the  courts  above, 

"  And  dy'd  to  fave  his  own. 

*'  Truth,  wisdom,  justice,  pow'r  and  love, 

"  Are  equally  difplay'd, 
*'  Now  Jefus  reigns  enthron'd  above, 

"  Our  advocate  and  head/' 

(Newton.) 

Yes,  at  this  time  the  Spirit  draws  the  curtain,  fo 
that  the  believer  gets  a  view  of  heaven  itfelf,  as  the 
blifsful  place  in  which  he  is  for  ever  to  dwell,  and 
obtains  a  prelibation  of  that  happinefs  which  is  in  re- 
ferve  for  him  after  death.  Will  not  the  experience 
of  this  make  him  to  cry  out — "  Are  the  firft-fruits  of 
"  heaven  fo  refrefhing  to  my  foul  ?  what  will  it  be 
^'  when  I  ftiall  enjoy  the  full  harveft  of  delight  f 
*'  when  I  fhall  be  fwallowed  up  in  the  ocean  of  di~ 
*'  vine  love  and  all-fufhcicncy ;  when  I  fhall  fee 
"God  eye  to  eye  and  face  to  face,  and  be  perfedly 
*'  holy  as  he  is  holy !  Now  I  only  walk  by  faith, 
*'  then  1  fhall  know  what  it  is  to  live  by  Jight." 

See  thus  briefly  elucidated  the  nature  of  the 
affurance  of  faith,  and  the  manner  in  which  it  is 
acquired. 

IV.  We  muft  now,  agreeably  to  our  fourth  ge- 
neral head,  endeavour  to  excite  the  children  of  God 
to  f  rive  after  the  attainment  of  affurance.  And  here 
it  muft  be  remarked,  that  our  obfervations  have  not 
fo  much  a  refpeft  to  the  extraordinary  affurance  jufl 


io6  THE  PIOUS  COMMUNICANT. 

defcribed,  as  to  that  which  is  ordinary.  To  enjoy 
this  is  fo  deiirable  and  precious,  that  one  would 
fcarcely  think  that  any  thing  to  awaken  the  Chrif- 
tian  on  this  head  were  neceflary.  But  as  there  are 
many  fincere  followers  of  Chrift  who  are  fitting  in 
darknefs,  and  fee  no  light ;  whofe  fouls  are  oppreffed 
by  doubt,  and  are  filled  with  fore  diftrefs  by  reafon 
of  their  uncertainty  with  regard  to  their  intereft  in 
Chrift,  it  will  be  ufeful  to  make  the  following  obfer- 
vations. 

1,  Has  not  every  perfon  a  defire  after  knowledge^ 
and  a  wifh  to  be  informed  with  refpeft  to  things 
which  will  in  any  wife  contribute  to  his  prefent  fe- 
licity ?  If  he  have  fome  diftant  expeftation  of  ac- 
quiring a  great  eftate  by  inheritance,  what  labour 
will  he  conceive  to  be  too  great  in  order  to  afcertain 
with  certainty  that  his  name  is  in  the  Teftament  ? 

Do  the  men  of  the  world  thus  a6l;^with  refpeft  to 
things  of  a  temporal  nature  ?  and  is  it  not  of  the  laft 
importance  to  thee,  believer,  that  thou  fhouldft  feek 
to  obtain  that  which  is  fo  immediately  connc6ted 
ivith  thy  fpiritual  comfort  and  advantage  ?  It  is  a 
fact,  that  having  faith  in  the  Lord  Jefus,  thou  wilt 
arrive  at  laft  in  heaven,  although  thou  never  attain- 
eft  to  the  full  afl'urance  of  faith.  But  if  thou  goeft 
on  thy  way,  doubting  as  to  thy  ftate,  having  thy  foul 
cqji  down  and  difquictcd  within  thee,  can  the  con- 
templation of  thofe  blifsful  manfions  afford  thee  joy 
and  delight  ?  or  will  thy  foul  long  to  enter  thofe 
abodes  of  the  juft  ?    We  conceive  not. 

2.  Every  man  is  inclined  to  live  in  the  enjoyment 
of  contentment  and  comfoit — And  is  this,  believer, 
thy  defire  ?  To  be  affured  of  faith  will  promote 
both  :  For  what  can  contribute  more  to  make  thee 
content  in  whatever  ftate  thou  art,  or  what  adminif- 


LECTURE  III.  ,07 

ter  more  to  thy  joys,  than  the  reflexion  that  on 
Scripture  grounds  thou  may  ft  fay,  "  An  all-fufficient 
"  God  is  my  portion,  even  now  whilfl;  I  am  fojourn- 
"  ing  in  this  valley  of  tears,  amidft  all  the  viciffi- 
"  tudes  I  meet  with  in  life.  I  can  meditate  on  death 
"  without  difmay  :  For  by  means  of  death  I  ftiall  be 
**  brought  into  the  immediate  prefence  of  my  Jefus. 
*'  At  death  my  joys  will  be  fupreme,  and  therefore 
"  in  the  profpe6l  of  it,  I  can  exult  in  this  triumphant 
"  language  of  the  apoftle,  0  death,  where  is  thyjling? 
"  O  grave,  where  is  thy  viBory  ?  The  Jling  of  death 
"  is  Jin,  and  the  Jlrength  of  Jin  is  the  law  :  But  thanks 
"  be  to  God,  which  giveth  us  the  vi^ory  through  mir 
"  Lord  Jefus  Chriji."  But  to  be  continually  in  a 
ftate  of  doubt  and  uncertainty  will  deprive  thee  of 
all  comfort,  and  thy  days  will  be  pafTed  in  the  ex- 
perience of  difquietude. 

3.  Satan,  wha  is  an  enemy  to  thy  happinefs,  and 
envies  thee  the  eternal  felicity  which  awaits  thee,  is 
conftantly  feeking  to  lead  thee  from  thy  God.  But, 
believer,  being  affured  of  thy  faith,  thou  wilt  quit 
thyfelf  like  a  man,  and  be  ftrong  in  repelling  his 
fiery  darts. 

4.  Haft  thou  a  defire  of  progreffing  in  holinefs  ? 
AfTurance  is  the  beft  mean  to  obtain  that  end.  For 
until  thou  art  alTured,  thou  canft  not  be  grateful  to 
God  for  grace  beftowed  upon  thee  in  Chrift.  It  is 
true  thou  mayft  thank  God  for  having  appointed  a 
Mediator,  and  revealed  a  plan  of  falvation ;  but  will 
not  thy  gratitude  be  expreffed  in  far  higher  ftrains, 
when  thou  canft  add  the  term  me,  and  fay,  "  /  thank 
"  thee.  Father,  who  hath  made  me  meet  for  the  inheri- 
"  tance  of  the  faints  in  light.  Col.  i.  12.  Blejcd  be 
"  the  God  and  Father  of  our  Lord  Jefus  ChriJl,  who 
''  hath  ble.JJed  me  with  all Jpiritual  hleffings  in  Chrift;^ 


io8  THE  PIOUS  COMMUNICANT. 

Eph.  i.  3.  Would  it  not  have  the  bleffed  tSe€t  of 
inflaming  thy  heart  with  love  to  God,  if  thou  wert 
to  contemplate  him  as  having  loved  thee  with  an 
cverlajling  love,  and  according  to  the  multitude  of  his 
tender  mercies,  blotted  out  all  thy  tranfgrejfions  ? 

5.  AfTurance  will  enable  thee  to  ufe  the  means  of 
grace  with  more  profit  and  advantage :  For  now  by 
the  prevalence  of  unbelief,  and  doubts  with  refpe6fe 
to  thy  cafe,  the  admonitions  and  exhortations  of  the 
gofpel  are  often  not  regarded.  Thy  cry  conftantly 
is,  "  Who  can  .tell  whether  I  may  reckon  myfelf 
"  among  the  number  of  the  children  of  God  ?  Sure- 
*'  ly  then  thofe  admonitions  and  exhortations  are  not 
"  for  me."  Were  it  not  for  thy  doubts,  thy  foul 
would  enjoy  higher  degrees  of  confolation,  and  be 
more  refrefiied  in  the  ufe  of  the  feals  of  the  covenant, 
efpecially  the  Lord's  Supper;  for  then  thou  wouldft 
confider  them  as  the  pledges  of  thy  Father's  love  to 
thee.  Did  not  doubts  prevail,  and  were  not  thy  foul 
tofled  to  and  fro  by  the  tempeft  of  uncertainty,  thou 
wouldft  exhibit  a  life  of  ufefulnefs,  thou  wouldft  be 
active  by  thine  advice  and  inftru6lion  in  leading  thy 
fellow  men  in  the  ways  of  religion  and  true  happi- 
nefs.  And  hence  it  is,  that  thou  doft  not  progrefs 
in  the  divine  life  thyfelf,  and  art  of  little  ufe  or  ad- 
vantage to  thy  fellow  Chriftians. 

6.  By  for  ever  doubting  of  thy  cafe,  thou  bringeft 
an  evil  report  of  the  way  which  leads  to  the  celeftial 
Canaan.  When  the  world  fee  the  people  of  God 
vjaUiing  mournfully  before  the  Lord  of  hofls,  they  are 
imprelfed  with  an  idea  that  the  fervice  of  God  is  a 
hard  fervice,  attended  with  a  countenance  expreftive 
of  a  heart  deprefled  and  filled  with  forrow.  How 
reafonable  then,  believer,  is  it,  that  thou  feek  to  re- 
move the  prejudices  which  the  world  have  imbibed 


LECTURE  111.  109 

againft  the  divine  and  precious  religion  of  thy  Jefus, 
by  a  walk  which  manifefls  the  fupreme  delights  which 
it  affords  to  all  its  votaries ;  and  thus  allure  them 
to  the  divine  Redeemer. 

7.  Affurance  contributes  to  the  advantage  of  the 
Chriflian  in  every  fituation  in  which  he  may  be 
placed  in  the  prefent  life. 

A.  In  Prosperity.  When  the  fecret  of  God  is 
upon  thy  tabernacle,  and  thou  wajliejt  thy  Jieps  with 
butter,  by  being  aflured  of  thy  faith,  thou  wilt  be 
enabled  to  view  thcfe  bleffings  as  agreeable  additions 
to  the  better  bleffings  of  the  covenant,  and  to  have 
been  difpenfed  by  a  compaffionate  God  and  Father, 
in  and  through  the  merits  of  the  Saviour.  This  de- 
lightful retrofpe6l  will  create  fentiments  of  genuine 
gratitude  in  thy  heart.  Doft  thou  expe6l,  believer, 
a  better  portion  than  this  world  can  afford  ?  Being 
affured  of  thy  faith,  thou  wilt  find  thy  heart  more 
weaned  from  things  of  time  and  fenfe,  and  difpofed 
not  to  look  at  the  things  which  are  feen,  hut  at  the 
things  zohich  are  not  feen  ;  for  the  things  which  are 
feen  are  temporal,  hut  the  things  which  are  not  feen 

are  eternal,    2  Cor.  iv.  i8. 

B.  In  Adversity.  To  be  affured  of  faith 
will  aifo  make  thee  patient  and  fubmiffive  when  the 
hand  of  thy  God  difpenfes  fevere  trials,  and  his  pro- 
vidential acts  are  fuch  as  to  bring  thee  into  cir- 
cumllances  moft  diftreffing.  For  being  firong  in 
faith  thou  wilt  fee  that  all  fublunary  things  are  of 
uncertain  enjoyment,  in  no  wife  conftitute  thy  chief 
good,  and  are  not  to  be  compared  with  thofe  better 
and  durable  treafures  which  are  laid  up  for  thee  in 
heaven.  Thefe  confiderations  will  induce  thee  in 
the  word  of  times  to  commit  to  thy  covenant  God  all 
thy  concerns,  and  caufe  thee  thus  to  reafon  with  ihyfelf : 

P 


no  THE  PIOUS  COMMUNICANT. 

•'  My  Father  knows  what  is  beft  for  me — It  is  there- 
"  fore  very  poflible  that  it  will  contribute  more  to 
*'  my  advantage  to  be  kept  in  the  furnace  of  afflic- 
"  tion,  than  with  others  to  bafk  beneath  the  bright 
"  beams  of  profperity.  Let  him  do  unto  me  what 
*'  feemeth  good  in  hisjight  !" 

C.  In  fudden  and  unexpefted  emergencies  to  be 
aflured  of  thine  intereft  in  Chrifl,  will  produce  an 
holy  ftillnefs  in  thy  foul,  and  compofed  by  the 
thought  that  thy  Jefus  reigns,  thou  wilt  be  able  to 
adapt  to  thyfelf  the  language  of  David,  and  with 
him  exultingly  to  fay, — Though  the  earth  be  removed^ 
though  the  mountains  be  carried  into  the  midjl  of  the 

fea,  though  the  -waters  thereof  roar  and  be  troubled, 
and  though  the  mountains  Jliake  with  the  fwelling  there- 
of^ yet  will  we  not  fear  ;  for  the  Lord  is  our  refuge 
and  flrength,  a  very  prefent  help  in  trouble. 

D.  To  be  alTured  of  thine  intereft  in  Chrift  will 
enable  thee,  Chriftian,  to  defpife  the  frowns  and  to 
rife  fuperior  to  the  reproaches  which  the  men  of  the 
world  may  caft  upon  thee.  For,  united  to  glorious 
Chrift,  when  the  infidel  fneers,  and  the  enemies  of 
the  crofs  revile,  I  can  triumph  in  this,  that  the  Eter- 
nal is  my  refitge,  and  underneath  me  are  his  everlafling 
arms, — and  that  Jefus  hath  taken  me  within  the 
bonds  of  his  covenant,  adorned  my  perfon  with  his 
fpotlefs  robe,  and  hereafter  will  elevate  me  to  a  feat 
on  his  throne. 

E.  When  thou  attaincft  to  an  affurance  of  thy 
faith,  then  thou  doft  firft  tafte  the  delights,  the  fatif- 
faftion,  and  fupreme  plcafure,  which  vital  religion 
aOFords.  Then  firft  wilt  thou  commence  rejoicing 
with  joy  imfpeakable  and  full  of  glory  in  the  Immacu- 
late Lamb. 

F.  Affured  of  thy  faith,  Christian,  thou  wilt 


LECTURE  III.  HI 

be  a  ftranger  to  the  fears  which  the  contemplation 
of  DEATH  and  JUDGMENT  would  othcrwife  excite. 
Both  thefe  events,  fo  terrible  to  the  wicked,  and  fo 
much  dreaded  by  the  hypocrite,  are  to  thee  who  view- 
eft  thyfelf  reconciled  to  God  by  the  death  of  his  Son, 
fources  from  which  iffue  ftreams  of  joy  and  delight. 
It  cannot  be  otherwife;  for,  having  an  intereft  in 
Chrift,  thou  beholdeft  death  difarmed  of  his  fting, 
and  feeft  Jesus  the  future  Judge  of  the  world  not 
to  be  thine  enemy,  but  thy  friend,  thy  furety,  thy 
hufband,  who  in  the  prefence  of  the  affembied  uni- 
verfe  will  own  thee  as  one  redeemed  by  his  blood, 
and  fay  to  thee,  Come  thou  hlejjed  of  my  Father,  inhe- 
rit the  kingdom  prepared  for  thee  from  the  foundation. 
of  the  world,   Matt.  xxv. 

G.  If  thy  faith  be  vigorous  and  lively,  thou  wilt 
be  enabled  to  bring  forth  much  fruit.  It  will  make 
thee  MEEK  and  humble  in  the  prefence  of  thy 
God,  and  the  language  of  David  when  he  went  in 
and  fat  before  the  Lord,  will  be  the  language  of  thy 
foul :  0  Lord  God,  -who  arn  I,  and  what  is  my  houfe, 
that  thou  hafl  brought  me  hitherto?  2  Sam.  vii.  18, 
With  good  old  Jacob  thou  wilt  alfo  exclaim.  Lord! 
I  am  unworthy  of  the  leafl  of  all  thy  mercies  and  truth, 
Gen.  xxxii.  10.  It  will  excite  thee  often  to  medi- 
tate upon  and  to  feek  to  comply  with  the  apoftolic 
exhortation,  Col.  iii.  1,  Seek  thofe  things  which  are 
above,  where  Chrifl  fitteth  at  the  right  hand  of  God. 
Set  your  affcBions  on  things  above,  not  on  things  on 
the  earth.  It  will  make  thee  faithful  to  thy  neigh- 
bour, and  awaken  a  defne  in  thee  to  do  every  thing 
in  thy  power  to  promote  his  eternal  falvation.  It 
will  in  a  word  excite  thee  to  prudence  and  cir- 
cumspection in  thy  waUc,  left  by  an  oppofite  con- 


113  THE  PIOUS  COMMUNICANT. 

du6l  thou  fhouldft  lofe  thy  wonted  boldnefs  and 
confidence  in  approaching  thy  God. 

V.  Now  is  there  fo  much  comfort  and  true 
pleafure  arifmg  from  a  well-grounded  affurance  ? 
Whence  is  it  that  in  our  day  fo  fmall  a  number 
of  allured  Chrifiians  are  to  be  met  with  ?  This  was 
the  FIFTH  fubje6l  we  propofed  to  inveftigate. 

And  why  is  it  fo  ?  Reafons  can  be  affigned  for 
it,  both  on  the  part  of  God,  and  on  the  par.t 

OF  THE  BELIEVER  HIMSELF. 

1.  On  THE  PART  OF  GoD.  It  plcafcs  the 
Lord  to  fuffer  it  to  be  fo, 

A.  In  ORDER  TO  DISPLAY  HIS  DIVINE  SO- 
VEREIGNTY    IN     DISPENSING    GRACE.         It    is    his 

pleafure  that  one  enjoy  much  light  and  comfort, 
and  that  another  be  led  in  a  way  of  darknefs  and  dif- 
trefs,  without  afligning  any  reafon  for  his  conduft; 
and  in  this  it  becomes  his  followers  to  be  filent  and 
to  adore. 

B.  God  will  have  his  people  kept  low  and 
HUMBLE,  and  not  exalted  on  account  of  grace  re- 
ceived. The  affurance  of  faith  does  not  produce 
pride  of  heart ;  yet  it  is  fometimes  feen,  that  by  rea- 
fon of  indwelling  fin.  and  temptations  from  hell,  the 
aflured  Chriftian  will  form  too  exalted  an  opinion 
of  himfelf  and  of  his  attainments.  Now  becaufe 
God  delighteth  himfelf  in  his  humble  followers,  he 
will  permit  doubts,  and  its  companion  darkness, 

to  arife,  in  order  to  keep  them  humble. 

C.  The  Lord  fufFers  his  people  fo  frequently  to 
want  the  affurance  of  faith,  on  account  of  the 
UNGODLY,  in  order  that  they  may  fee  that  to  ob- 
tain falvation  is  not  fo  eafy  a  thing  as  they  have 
been  induced  to  believe.  That  they  may  be  con- 
vinced,  agreeably  to  the  declaration  of  our  Lord, 


LECTURE  III.  113 

,  that  Strait  is  the  gate  and  narrow  is  the  way  -which 
leadeth  unto  life.  The  ungodly  man,  when  he  fees 
believers,  who  perhaps  have  been  long  travelling  the 
celeftial  road,  difcovering  fuch  evidences  of  fear  and 
doubts  with  refpe6l  to  their  future  ftate,  there  is  a 
probability  of  his  being  brought  to  reafon  thus  with 
himfelf:  "  What  mutl  be  my  final  doom?  If  the 
''  righteous  are  scarcely  faved,  -where  Jliall  I  ap- 
"  pear  ?" 

2.  But  do  there  exift  on  the  part  of  Gt»d  fuch 
wife  and  holy  reafons,  that  fo  few  of  his  dear  chil- 
dren attain  to  affurance  ?  We  further  remark,  that 
caufes  may  be  afligned  alfo  on  the  part  of  be- 
lievers THEMSELVES,  why  tliis  affurancc  which 
is  fo  delirable  to  all  Chriilians,  is  fo  feldom  enjoyed. 

A.  One  caufe  is,  that  they  do  not  devote  suf- 

nCIENT    TIME    to    ACQUIRE    THE    KNOWLEDGE 

OF  DIVINE  TRUTHS,  by  which  they  would  form  to 
themfelves  proper  views  of  the  nature  of  faith  and  of 
aifurance,  as  alfo  of  other  intereiling  truths  of  reli- 
gion. It  is  becaufe  their  knowledge  of  thefe  is  con- 
traded  and  fuperficial,  that  they  are  fo  often  toffed 
like  the  fhip  in  the  midft  of  the  tempeftuous  ocean, 
and  experience  fo  much  difquietude  in  the  divine 
life. 

B.  Many  Chriftians  feem  to  c  h  e  r  i  s  h  despond- 
ing SENTIMENTS  OF  THEMSELVES.  They  are  for 
ever  complaining  with  refpeft  to  their  flate,  as  if  the 
effence  of  Chriftianity  con  filled  therein.  Remove 
any  one  difficulty  with  which  they  are  opprelTed, 
and  inftantly  many  others  arife. 

C.  Many  live  too  inattentive  to  the 
SECRET.  DUTIES  OF  RELIGION.  They  engage 
not  enough  in  holy  meditation,  and  arc  too  negleSl- 
fiil  of  -wrcflling  with  God  alone  in  prayer.     They 


114  THE  PIOUS  COMMUNICANT. 

may  pray  indeed,  but  it  is  not  with  that  engagcdnefs 
and  ardour  which  the  nature  of  the  duty  requires. 
They  frequently  content  themfelves  with  having 
gone  through  the  exercife,  and  feel  not  that  dif- 
trefs  which  ought  to  pierce  their  inmoft  fouls ;  when 
Jeeking  they  do  not  find.  And  may  not  a  condu6i: 
like  this  caufe  Jehovah  to  withhold  from  his  people 
the  light  of  his  countenance,  and  induce  him  to  ma- 
nifefl  to  them  his  difpleafure  ? 

D.   Many  Chriftians  live  without  that  cir- 
cumspection,    CARE,      AND      TENDERNESS      IN 

THEIR  converfation  with  the  world,  which  is  fo 
necelTary.  They  do  not  exercife  that  wifdom  and 
prudence  in  the  midjl  of  a  wicked  and  perverfe  gene^ 
ration,  on  which  our  holy  religion  fo  much  infifts. 
They  become  too  conformable  to  the  world,  both  in 
their  words  and  a6lions.  They  do  not  come  out 
boldly  for  God  and  his  caufe.  Now  whenever  per- 
fons  of  this  defcription  come  to  a  fenfe  of  thefe  lins, 
diftrefs  feizes  them,  and  painful  anxiety  preys  upon 
them.  Now  their  language  is,  "  In  what  do  we  dif- 
"  fer  from  the  men  of  the  world  ?  Are  we  not  too 
•'  much  conformed  to  them  ?  If  we  were  under  the 
"  influences  of  the  Spirit  of  grace,  it  could  never 
"  have  been  thus  with  us.  Our  cafe  is  doubtful, — 
"  we  had  hoped  that  all  was  well  with  us.  But  now, 
"  alas,  we  find  we  had  fondly  cheiifhed  hopes  with- 
*'  out  any  foundation  whatever  for  fo  doing."  And 
here,  believers,  how  great  caufe  have  you  to  be 
afliamed  at  a  condu6l  fo  incompatible  with  the  re- 
ligion you  profcfs!  What  reafon  have  you  to  be 
humbled  for  having  given  the  world  fo  much  reafon 
to  imbibe  prejudices  againfl  the  pure  principles  of 
Chriflianity,  and  for  having  robbed  your  own  fouls 
of  the  confolations  and  joys  of  which  alTured  Chrif- 


i 


LECTURE  III.  115 

tians  participate !  Holinefs  is  the  fureft  way  to  ob- 
tain affurance.  If  God's  children  walk  tenderly  in 
his  prefence,  and  difplay  in  all  their  deportment  an 
affeftion  and  regard  for  him,  he  will  obferve  a  fimi- 
lar  part,  and  by  gracious  manifeftations  of  his  com- 
placency, difplay  to  their  fouls  the  pleafure  he  takes 
in  them.  And  although  your  want  of  prudence  and 
circumfpeftion  in  your  lives  fhall  not  keep  you  ulti- 
mately out  of  heaven,  yet  it  is  this  which  makes  the 
road  leading  thither  thorny  and  irkfome. 

VI.    Do  any  then    enquire,    What    are    the 

MEANS  WHICH  CHRISTIANS  MUST  EMPLOY  IN 
ORDER  TO  ATTAIN  TO  AN  ASSURANCE  W^HICH 
IS     FIRM    AND     WELL-GROUNDED?       This    WaS    in 

the  SIXTH  place,  what  was  propofed  to  be  (hown. 

1.  Is  thine  ignorance,  believer,  one  of  the 
caufes  of  thy  living  in  a  ftate  of  doubt,  as  to  thine 
intereft  in  Chrift  ?  Be  vigilant,  and  endea- 
vour by  EVERY  mean  to  obtain  a  clear, 
accurate,  and  distinct  knowledge  of  di- 
vine    TRUTHS,     especially     OF    THOSE    WHICH. 

RESPECT  the  nature  of  faith  and  affurance.  Thou 
doft  perhaps  often  exercife  faith,  and  thou  knoweft 
it  not  becaufe  of  thine  ignorance  as  it  regards  its  na- 
ture and  effential  afts.  If  thou  wert  aware  that  faith 
confifts  in  one's  running  and  flying  to  Chrift,  and 
examined  thy  heart  by  the  word  of  God,  thou 
couldft  not  avoid  acknowledging,  that  thou  wert  a 
poffeffor  of  it. 

2.  Compare    not   thine    exercises    with 

GREAT   and   more   ADVANCED  CHRISTIANS, 

and  then  think  that  becaufe  thou  haft  not  expe- 
rienced the  fame,  that  therefore  thou  haft  no  grace. 
No  :  rather  confider,  that  among  the  people  of  God 
are  found  bruised  reeds  as  well  as  the  stately 


ii6  THE  PIOUS  COMMUNICANT. 

CEDARS  OF  Leuanon.  Thofc  wliofc  feitli  is  weak, 
as  well  as  thofe  who  are  strong  in  the  Lord  ; 
and  that  thofe  who  are  feeble  among  the  flock  are  as 
dear  to  God  as  thofe  whofe  attainments  have  been 
great. 

3.  Learn  to  distinguish  between  thy 
STATE  AND  THY  FRAMES.  Thy  ftatc  has  always 
been  good,  from  the  moment  thou  firfl  believedfc, 
but  thy  frames  frequently  change.  Is  thy  foul  in 
any  refpe6l  awakened  and  infpirited  ?  Thy  frames 
are  aUo  lively,  and  thou  feeleft  a  degree  of  alTurance. 
But  is  thy  heart  lifelefs,  and  as  it  were  unanimated  ? 
Then  all  is  doubt  and  diflruft,  and  thy  mind,  which 
was  elevated  by  hope  before,  becomes  depreffed  by 
fear,  and  cleaves  to  the  duft.  Are  thefe  tranfitions 
proper  ?  V/ould  it  not  contribute  more  to  the  glory 
of  God,  and  to  thine  own  peace,  wert  thou  to  reafon 
thus  in  every  fituation  of  thy  life  ?  "  True,  I  have 
'•'  been  but  little  exercifed  in  my  mind.  This  heart 
"  has  often  experienced  much  duUnefs,  much  ftu- 
*'  pidity,  much  deadnefs  with  regard  tp  things  hea- 
'*  venly  and  divine.  But  is  not  God  always  immu- 
"  tably  the  fame  ?  Will  he  not  therefore  make  good 
"  his  word,  and  tiniz  Ins  hand  on  the  little  ones  ?" 

4.  OiTEN    EXAMINE    THYSELF    FAITHFULLY, 

as  in  the  prefence  of  the  Lord,  in  regard  to  the  marks 
of  grace  which,  in  the  preceding  part  of  this  dif- 
courfe,  have  been  laid  down.  Alk  thyfelf,  faying, 
*'  O  my  foul,  wilt  thou  dare  to  affert,  that  I  have 
"  not  experienced  at  lead  fome  of  thofe  things  which 
"  God  in  his  word  declares  that  thofe  do  experience 
"  who  arc  his  adopted  children  ?"  Bring  thy  cafe 
before  the  Lord  in  earnell  and  importunate  prayer, 
and  fay,  '•  Lord,  I  would  not  willingly  deceive  my- 


LECTURE  Iir.  11^ 

•*  felf,  and  I  would  be  equally  indifpofed  to  defpife 
**  ihe  day  offmall  things,  or  cftimate  at  too  low  a  rate 
**  the  operations  of  thy  Spirit,  as  if  they  were  effects 
"  which  could  be  produced  by  the  energies  of  my 
*'  natural  powers.  I  have  of  a  truth  been  exercifed 
**  in  fuch  a  way,  and  experienced  things  which  could 
"  have  been  wrought  in  me  by  no  human  power. 
"  Surely  it  is  thy  work, — O  enable  me  to  believe 
"  it  \" 

5.  Unbosom  thyself  to  thofe  of  thy  friends 
and  acquaintance,  who  by  reafon  of  the  improve- 
ment they  have  made,  through  grace,  in  divine 
knowledge,  can  be  inftrumental  to  render  thee  fup- 
port  and  affiflance.  It  is  not  intended,  by  giving 
thee  this  advice,  to  inlinuate  that  all  thy  friends, 
even  thofe  who  are  pious,  fhould  be  told  the  parti- 
culars of  thy  cafe.  This  might  work  an  injury. 
All  are  not  capable  of  being  bofom  friends.  Some 
by  their  ignorance,  imprudence,  and  dogmatical  opi- 
nions, or  by  a  want  of  knowing  how  to  feel  for  the 
woes  of  others,  and  to  fympathize  with  them  in  dif- 
trefs,  are  more  adapted  to  deprefs  the  mind  than  ta 
elevate  its  hopes.  Communicate  the  fecrets  of  thy 
heart  to  thofe  who,  having  been  taught  themfelves  hy 
experience  and  much  obfervation,  the  ways  which 
the  Eternal  holds  with  his  people,  can,  and  who, 
having  a  heart  inclined  to  commiferate  thofe  in  dif- 
trefs,  and  at  the  fame  time  to  glorify  their  Father  in, 
heaven,  will  deal  in  a  tender,  affeftionate,  and 
faithful  manner  with  thee. 

6.  Be  constant  and  lively  in  the  exer- 
cise OF  faith;  hunger  and  third  more  after 
Chrifl; ;  run,  haften,  fly  every  day  with  increafed  vi- 
gour unto  him  with  all  thofe  burdens,  beneath  the 
prefTing  weight  of  which  thou  art  nigh  to  finking, 

Q 


ii8  THE  PIOUS  COMMUNICANT. 

Doft  thoii  fall  into  fm  ?  let  his  blood  be  again  thy 
refuge.  In  this  way  thou  wouldft  attain  to  a  full 
perfuafion  that  thou  haft  received  Jefus,  and  that  thy 
foul's  defire  is  to  the  remembrance  of  his  name,  to  a61: 
and  to  live  for  him. 

7.  Renev^^  daily  before  the  Lord  thy  determina- 
tion, through  grace,  to  be  his  for  ever,  and  renouncing 
fin  and  the  world,  to  cleave  to  him  alone. 

8.  Above  all,  endeavour,  through  grace,  to 
approve  thyfelf  to  thy  God,  with  the  tendernefs  and 
affeftion  of  a  child.  Be  on  thy  guard  againft  a  walk 
conformable  to  this  world.  Let  it  be  feen,  by  every 
aft  of  thy  life,  and  by  thy  pious  deportment,  that 
thou  art  not  of  the  world,  but  belong  to  that  people 
whofe  God  is  the  Lord,  It  is  beeaufe  believers  do 
not  condu6t  themfelves  with  that  tendernefs  towards 
their  Father  that  the  fcriptures  every  where  enjoin, 
that  he  is  pleafed  to  withhold  from  them  the  light  of 
his  countenance,  and  fufFers  them  to  go  mourning  as 
without  the  fun. 

9.  Gratefully  acknowledge  the  fmalleft 
degrees  of  grace  which  may  have  been  implanted  in 
thy  foul.  For  the  fmalleft  as  well  as  the  greateft 
have  coft  the  precious  Jefus  his  blood; — both  are 
the  almighty  work  of  the  Holy  Spirit.  Not  to  ac- 
knowledge all  the  bleffings  which  thy  Father  dif- 
pcnles  to  thee,  is  to  refleft  difhonour  upon  him. 
Adapt  then  to  thyfelf  the  language  which  the  father 
ot  the  fick  child  mentioned' in  the  gofpel,  addreffed 
to  Jefus — "  Lord,  I  believe,  help  thou  mine  unbelief." 

10.  Never  be  fo  anxious  to  obtain  the  affurance 
of  thy  faith,  as  to  increafe  daily  in  holinefs.  Let 
thy  foul  feek  after  the  joys  and  confolations  of  reli- 
gion, in  fuch  a  way  as  to  evidence  that  it  is  fu- 
premely  felicitous  to  promote  the  honour  of  thy  co- 


LECTURE  III.  ,,9 

venant  God,  and  to  make  fuitable  returns,  by  a  holy 
converfation,  for  the  grace  bellowed  upon  thee.  Be 
aflured,  that  God  will  not  leave  himfelf  without  a 
witnefs  of  his  love  and  faithfulnefs. 

11.  Laflly,  If  thy  heavenly  Father  com- 
municate   TO   THEE    ANY     LIGHT,    CHERISH    IT 

WITH  THE  GREATEST  CARE;  prizc  it  moft  highly ; 
be  thankful  for  it;  be  always  meek  and  humble;  for 
frames  like  thefe  are  well  pleafing  to  thy  God. 

See  thus,  what  we  had  to  obferve  on  the  great 
do6lrine  of  the  assurance  or  faith. — We  muft 
now  endeavour  in  a  more  particular  manner  to  im- 
prove the  fubjeft,  firfl  with  a  view  to  the  conviction 
of  thofe  WHO  AS  yet  are  in  a  state  of  na- 
ture, and  then  to  the  encouragement  of 
those  WHO  are  the  chosen  and  redeemed 
of  the  Lord. 

Is  it  afked,  What  advantage  can  natural  men  de- 
rive from  what  has  been  faid,  fince  they  know  not  the 
things  of  the  Spirit  of  God?  We  reply,  It  may  ferve 
to  make  them  form  high  and  exalted  fentiments  of 
the  principles  of  Chriftianity,  and  create  in  them  at 
leaft  fecret  defires  to  be  in  a  ftate  in  which  they  may 
live  comfortably  and  die  happily.  It  may  be  at- 
tended alfo  with  this  advantage,  to  convince  them 
that  they  have  been  at  eafe  in  their  fms,  and  have 
fondly  indulged  themfelves  with  a  hope  of  heaven, 
while  there  was  not  the  leaft  foundation  for  it.  For 
if  to  a  child  of  God  thQ  affurance  of  faith  be  a  mat- 
ter of  fuch  importance,  certainly  they  have  abun- 
dant reafon  to  fearch  their  hearts  with  the  greateft 
care,  efpecially  before  they  appear  at  the  table  of  the 
Lord,  lejl  they  eat  and  drink  judgment  to  themfelves. 

Come  then,  infatuated  finner,  who  art  paffing 
through  life  with  fo  much  "unconcern !  we  addrefa 


130  THE  PIOUS  COMMUNICANT. 

ourfelves  not  immediately  to  thee  who  art  living 
peifeftly  at  thy  cafe  in  the  commiffion  of  open  and 
public  afts  of  fin;  who  art  cvy'mg  peace,  peace,  and 
dofl;  not  experience  any  alarm  when  the  terrors  of  the 
Lord  are  founded  in  thine  cars ; — but  we  dire6l  this 
addrefs  particularly  to  thee  who  art  moral  in  thy 
converfation,  and  deporteft  thyfelf  externally  as  re- 
ligious; TO  THEE  we  fpeak,  whom  Satan  is  lulling 
to  fleep,  and  whom  he  entices  to  found  a  hope  on 
that  which  is  not  warranted  by  the  word  of  God- 
On  what  baiis  dofl  thou  evt€t  thy  hope,  that  Jefus 
is  thy  Saviour,  and  God  thy  God  and  portion  ?  To 
this  thou  muft  carefully  attend.  Who  can  tell, 
but  it  may  plcafe  the  Lord  to  give  thee  a  feeling 
fenfe  of  thine  awful  fituation  before  it  be  eternal- 
ly too  late?  Why  thinkeft  thou  that  ail  is  well 
vith  thee  ? 

1.    Is  it  becaufc  thou  iiast  a  clear  and  ex- 
tensive  KNOWLEDGE   OF    DIVINE   TRUTHS?    Bc 

afTured,  that  this  is  no  folid  foundation  for  thee  to  reft 
upon.  Although  a  perfon  be  a  minifter  of  the  gof- 
pel,  and  be  able  to  difplay  the  greateft  ability  in  ex- 
hibiting its  dodrincs  in  their  connexion,  with  the 
greateft  perfpicuity  and  precifion,  yet  he  is  not  to  be 
cftcemcd  a  Chriftian  merely  on  this  account.  For 
hear  the  fentiments  which  Paul  addreffcd  on  this 
head  to  the  church  of  Chrift  at  Corinth :  Thcugh  I 
had  all  knowledge,  and  had  not  charity,  I  am  nothing, 
1  Cor.  xiii.  2.  Who  is  able  to  afceitain  the  degree 
of  knowledge  at  which  Judas  arrived  ?  AVas  he  not 
an  apoflle  of  the  divine  Jefus  ?  Did  he  not  enjoy 
the  advantage  of  receiving  inftru6lion  at  the  mouth 
of  Chrift  himfelf?  Yet  fcripture  declares,  that  he 
was  a  fon  of  perdition.  Unlefs  the  truths  which  are 
inculcated  in  the  word  bc  applied  to  the  heart,  we 


LECTURE  III.  ,2, 

canncrt  reft  our  hopes  of  falvation  upon  the  mere 
knowledge  of  them. 
■    2.    Or  doft  thou  lay  it  as  thy  foundation,  that 

THOU     LEADEST     A     MORAL    LIFE,     that    thoU    haft 

MADE  A  PROFESSION  of  the  rcHgion  of  Chrift,  or 
that  THE  PIOUS  are  thofe  whom  thou  haft  fele6led 
as  thy  companions  ?  All  thefe  things  are  very  good, 
and  they  may  be  means  of  bringing  thee  ultimately 
to  God ;  but  they  are  far,  very  far  from  being  fuffi- 
cient  grounds  for  thee  to  reft  upon.  We  "have  in 
the  preceding  lecture  fhown  to  what  lengths  a  per- 
fon  may  go,  and  ftill  be  loft  for  ever. 

3.  Or  doft  thou  indulge  the  hope  that  thou  haft 
received  grace,  because  God  in  his  provi- 
dence     HATH     blessed      THEE      IN      TEMPORAL 

THINGS?  To  balk  beneath  the  meridian  fun  of 
profperity  does  not  render  thee  more  plealing  in  the 
eyes  of  him  -who  feeth  not  as  man  feelh.  Neither 
maintain  a  belief  that  thy  ftate  is  gracious,  becaufe 
the  Eternal  vifiteth  thee  with  afflidions.  Some  have 
done  this,  putting  an  improper  conftrudion  on  that 
faying  of  Paul,  Heb.  xii.  6,  Whom  the  Lord  loveth  he 
chajieneth.  O  miferable  foundations  for  immortals  to 
reft  their  eternal  concerns  upon !  Does  not  fcripture 
exprefsly  declare,  that  There  is  one  event  to  the  righteous. 
and  to  the  wicked ;  to  him  that  feareth  God,  and  to  him. 
that  feareth  him  not.  Doth  God,  O  fmner,  blefs 
thee  with  riches,  and  elevate  thee  to  the  feat  of  ho- 
nour ?  this  is  all  thy  portion,  and  a  poor,  very  poor 
portion  it  is  !  Or  doth  the  Almighty  caufe  thee  to 
fpend  thy  days  in  bitternefs  ?  doth  he  vifit  thee  with 
poverty,  and  bereave  thee  of  thy  neareft  friends  and 
relatives  ?  Thou  canft  not  be  affured  that  thefe  trials, 
in  thy  prefent  unconverted  ftate,  are  any  thing  more 
than  the  beginning  of  cverlajlwg  Jorrozvs. 


122  THE  PIOUS  COMMUNICANT. 

4.  Or  art  thou  faying  to  thyfelf,  I  have  been" 
BORN  OF  Christian  parents,  educated  in 
A  Christian  land,  and  from  my  youth  up 

HAVE  HAD  serious  IMPRESSIONS  OF  RELI- 
GION;    MY    PARENTS    HAVE    OFTEN    PRAYED    FOR 

ME  ?  Are  not  thefe  advantages  on  which  I  may  reft 
my  hope  ?  To  have  had  fuch  advantages  was  indeed 
moft  defirable.  By  being  thus  fituated  in  Hfe,  thou  haft 
probably  been  preferved  from  many  fins  into  which 
otherwife  thou  wouldft  have  fallen.  But  thy  pa- 
rents poffefled  not  the  power  to  change  thy  heart. 
Grace  is  not  an  entailed  inheritance.  Ishmael  was 
the  fon  of  a  pious  parent,  of  Abraham  the  father  of 
the  faithful,  and  yet  we  no  where  read  of  his  conver- 
fion.  Esau  was  the  fon  of  godly  Ifaac,  and  yet 
fcripture  affures  us,  that  he  -was  hated.  Ham  who 
was  accurfed,  was  the  fon  of  Noah,  fo  celebrated  in 
the  infpired  writings  for  his  piety  and  faithfulnefs  in 
his  generation. 

5.  Or  doft  thou  flatter  thyfelf  that  thy  hopes  are  built 
on  a  foundation  much  more  certain  ?  a  foundation 
which  the  word  of  God  itfelf  propofes,  that  thou 

LOVEST     THOSE     WHO     LIVE    GODLY     IN     ChRIST 

J  E  s  u  s  ?  The  apoftle  Jolin  indeed  declares,  that  Who- 
Joever  is  horn  of  God  loveth  the  brethren.  But  is  it  a  fa6l 
that  thou  haft  this  love  ?  Come,  let  us  reafon  together 
on  this  point :  Why  doft  thou  love  the  Lord's  peo- 
ple? Perhaps  thou  art  pleafed  with  them  on  account 
of  fome  benefit  which  thou  deriveft  from  their  ac- 
quaintance, or  becaufe  thou  findeft  in  them  a  fimi- 
larity  of  natural  difpofition,  or  becaufe  they  are 
friendly  and  difcreet.  But  is  it  true  that  thou  loveft 
them  becaufe  they  are  made  conformable  to  the  image 
of  Chri/l  ?  Doft  thou  efteem  them  as  highly,  when 
in  faithfulnefs  they  warn  thee  of  thy  fin  and  danger. 


LECTURE  in.  ,23 

as  when  they  do  thee  a  kindnefs,  and  exprefs  them- 
felves  agreeably  to  thy  wiflies  ?  We  may  seem  to 
love  the  followers  of  Chrift,  and  profess  fentiments 
of  efteem  for  faithful  minifters,  and  yet  be  excluded 
the  kingdom.  Did  not  Herod  liften  with  apparent 
delight  to  the  preaching  of  John  the  Baptift  ?  Did 
he  not  profefs  to  efteem  him  highly  ? — But  who  is 
ignorant  of  what  fcripture  fo  exprefsly  declares  con- 
cerning him  ; — that  he  lived  without  God  in  the 
world,  and  died  in  his  fins  ? 

6.  Or  doft  thou  fay, — I  cannot  poffibly  mifsof  hea- 
ven;   FOR   I    HAVE    RECEIVED    ASSURANCES    THAT 

MY  STATE  IS  GOOD,  cvcu  from  Chrift's  minifters 
themfelves,  when  in  former  periods  of  ficknefs  they 
have  vifiteds  me.  They  must  know  what  is  ne- 
ceflary  for  a  perfon  to  have,  and  certainly  they  would 
not  wittingly  deceive. 

We  can  eafily  conceive,  that  if  Chrift's  minifters 
are  not  faithful  in  their  vifitations  of  the  fick,  that 
they  may  prove  inftrumental  of  making  perfons  to 
reft  on  foundations  of  fand.  It  is  not  an  eafy  thing 
to  attend  thofe  on  their  fick  bed,  who  cherifti  the 
hope  that  all  is  well,  and  are  fo  anxious  to  have 
their  hearts  comforted.  They  catch  at  every  word 
of  encouragement  that  is  fpoken,  and  fay,  Surely  I 
can  apply  this  to  myfelf. 

But, — finner, — what  will  it  avail  thee  that  minif- 
ters have  alFured  thee  that  thy  peace  is  made  with 
God.  They  only  judge  of  thy  cafe  according  to 
thine  own  reprefentation  of  it ;  and  addrefs  thee  in 
terms  which  are  encouraging,  becaufe  of  the  favoura- 
ble ftatement;Arhich  thou  thyfelf  haft  given  them  of 
the  exercifes  of  thy  heart,  and  of  the  tenor  of  thy 
life.  They  are  not  fearchers  of  the  heart,  nor  can 
they  try  the  reins  of  the  children  of  men ;   and  be- 


,24  THE  PIOUS  COMMUNICANT. 

lieve  it,  that  thofe  who  truly  fear  God  neither  cam 
nor  WILL  ever  conclude  that  their  ftate  is  gracious, 
merely  becaufe  a  fellow  creature  fays  fo.  They  go 
to  God  himfcif,  and  cry,  Lord,  fay  thou  to  my  foul ,  I 
am  thy  falvation. 

n.  Or  it  may  be  that  thou  relieft  upon  former 
CONVICTIONS,  and  supposest  in  confequence^ 
that  thefe  have  wrought  a  change  in  thine  heart. 
But  this  is  delufive  hope;  for  perhaps  thou  wert 
before  openly  wicked  and  profane,  or  thou  hadft 
been  guilty  of  fome  fm,  the  atrocity  of  which  has 
greatly  alarmed  thy  confcience,  and  hence  thou  haft 
been  induced  to  determine  upon  leading  a  better  life. 
Befides,  it  may  be  that  thefe  convi6tions  have  not 
been  lafting ;  that  they  have  not  been  accompanied 
hy  faving  converlion,  and  thou  haft  become  far 
worfe  than  before:  and  hence,  inftead  of  hoping 
that  falvation  and  eternal  glory  will  ultimately  be 
thy  portion,  thou  haft  reafon  to  fear  that  thy  con- 
demnation will  be  the  more  fevere.  Is  it  then  true 
that  thou  haft  never  builded  on  the  Rock  Christ? 
What  mifery  and  wretchednefs  awaits  thee!  Haft 
thou  any  right  to  the  Lord's  Supper  ?  Under  pre- 
fcnt  circumftances  oughteft  thou  riot  to  be  exhorted 
jiot  to  approach  the  table  of  the  Lord  ?  Rather  go 
to  God  in  Chrift ;  mourn  before  him  thy  guilt,  and 
l.he  breach  which  fm  hath  made  between  thee  and 
him;  and  plead,  with  e^rneftnefs  plead,  that  he 
whofe  work  it  is,  would  had,  thee  in  the  way  everlafi- 
ing  before  thou  openeft  thine  eyes  in  hell,  where  the 
worm  dieth  not,  and  the  fire  is  not  quenched. 

But,  PEOPLE  OF  God,  ye  who  have  never  yet 
attained  to  an  affurance  of  your  faith, — to  your  cafe 
this  le6ture  is  particularly  adapted.  Seek  to  be  al- 
furcd  that  ye  are  in  the  faith ;  and  now,  when  you 


LECTURE  Iir.  12$ 

are  about  preparing  to  meet  your  Redeemer  at  his 
table,  let  not  your  fouls  be  opprelTed  by  doubts  and 
fears.  We  have  laid  down  principles  {ele6led  from 
the  word  of  God  for  felf-examination.  Although 
you  find  not  in  yourfelves  all  the  marks  of  grace, 
endeavour  to  fee  whether  you  have  experienced  the 
chief  of  them.  Do  you  diftrull  your  former  exer- 
cifes,  that  they  have  not  been  genuine  and  evangeli- 
cal ?  Examine  now  whether  you  do  not  feel  fmcere 
delires  after  Chrift ;  whether  you  do  not  purpofe  in 
your  heart  to  live  before  God  in  the  light  of  the 
living,  and  to  renounce  the  fervice  and  flavery  of  fin. 
Can  ye  appeal  to  him  who  feeth  in  fecret,  and  who 
knowcth  all  things,  and  fay,  Lord  Jcfus,  thou  art  all  our 
dejire,  and  the  full  purpofe  of  our  heart  is,  as  thou 
Ihalt  enable  us  to  die  unto  Jin,  and  to  live  unto  right- 
coufnefs  ?  Then,  though  ye  feel  not  an  affured  con- 
fidence, yet  ye  are  thofe  whom  Jefus  hath  loved  with 
an  everlajling  love;  and  it  is  your  privilege  not  only, 
but  your  duty,  to  draw  nigh  to  his  table,  and  with 
his  followers  to  commemorate  his  dying  love.  Will 
not,  O  believers !  your  Jefus  be  with  you  as  he  hath 
faid,  and  give  you,  with  the  external  figns,  the  in- 
ternal feal  of  his  Spirit  ? 

And  ye  who  are  assured  of  your  intereft  in 
the  precious  Redeemer,  O  how  far  paffing  all  de- 
fcription  the  happinefs  of  your  ftate !  Ye  have  not 
only  grace,  but  ye  know  that  ye  have  it.  And  is 
not  this  grace  for  grace?  How  pleafant  to  walk 
in  the  light,  while  fo  many  proceed  on  their  jour- 
ney furrounded  by  darknefs  !  Praife  the  triune  God, 
your  covenant  God,  for  what  he  hath  of  free,  fove- 
reign,  and  unmerited  grace,  done  for  you.  Seek,  in 
the  ufe  of  every  appointed  mean,  and  in  the  ftrength 
of  your  Jefus,  to  preferve  the  aiTurance  which  he 
R 


126  THE  PIOUS  COMMUNICANT. 

hath  given  you  of  your  union  to  him.  Do  all  in 
your  power  to  become  inflrumental  of  binding  up 
the  broken  in  heart,  and  of  encouraging  thy  fellow- 
Chriftians,  whofe  fouls,  as  David  expreffes  it  in  the 
forty-fccond  pfalm,  are  difquieted  withm  them.  Go 
with  the  confidence  of  children  to  the  table  which 
your  Father  in  heaven,  your  Jefus,  hath  prepared 
for  you.  Long  for  the  returns  of  thofe  feafons  when 
it  fhall  be  fpread,  and  when  you  fhall  fit  down 
thereat,  and  in  the  eating  of  bread  and  drinking  of 
wine,  devote  yourfelves  to  your  Saviour  God.  Long 
too  for  the  arrival  of  that  glorious  day  when  with 
Abraham,  Ifaac,  and  Jacob  you  fhall  enjoy  the  fweet 
repaft  which  is  prepared  for  all  the  followers  of  the 
Lamb ;  when,  feated  at  his  table  above,  your  affur- 
ance  will  no  more  be  interrupted ;  when  you  enter 
into  yonder  blifsful  regions,  where  your  Jefus  ap- 
pears exalted  at  the  right  hand  of  his  Father.  Then 
it  will  be  your  employment  throughout  eternity,  to 
ferve  the  Eternal  in  infinitely  more  exalted  drains — 
Then  hope  will  be  changed  into  fruition,  and  faith 
for  ever  be  loft  in  fight. 


AMEN. 


'7     3 


PIOUS    COMMUNICANT. 
Lecture  IV. 


IN  WHICH  THE  REASONS  ARE  ASSIGNED  WHY 
SO  MANY  OF  THE  CHILDREN  OF  GOD,  ON 
THEIR  WAY  TO  HEAVEN,  ATTAIN  NOT  TO 
THE  ASSURANCE  OF  FAITH  ;  AND  THE 
GROUNDS  OF  ENCOURAGEMENT  ARE  EXHI- 
BITED,  WITH  A  VIEW  TO  AFFORD  SUPPORT 
AND  COMFORT  TO  THEIR  DESPONDING 
SOULS, 


xi.  AV  I  N  G,  in  the  preceding  lefture,  expreffed 
our  fentiments  on  the  nature  of  assurance, 
and  URGED  it  as  a  duty  upon  the  people  of  God 
TO  SEEK  to  attain  to  it :  we  conceive  it  now  to  be 
proper,  to  lay  before  you  fome  of  the  principal  rea- 
fons,  WHY  fo  many  true  believers,  on  their  way  to 
glory,  remain  without  an  assurance  of  their 
having  a  faving  intereft  in  Chrift;  in  full  confi- 
dence that,  the  Eternal  fmiling  upon  our  feeble  at- 
tempt, our  endeavours  to  remove  the  despond- 
ing thoughts  which  they  entertain  of  themfelves, 
and  to  promote  their  joy  and  peace  in  believing,  will 
not  be  fruitlefs. 

In  the  prefent  lefture  we  propofe, 

I.  To  Ihew  that  doubts  and  fears  may  be  ex- 


tiS  THE  PIOUS  COMMUNICANT. 

peYienced  by  thofe  who  are  in  a  gracious  flate,  and 
that  it  is  no  uncommon  thing  for  real  believers  to  be 
exercifed  by  them. 

II.  To  point  out  the  principal  fources  whence 
thofe  doubts  and  fears  proceed. 

III.  To  mention  fome  of  thofe  means,  in  the 
ufe  of  which  fouls  which  are  in  doubt,  and  filled 
with  diftrefs  with  refpe6t  to  their  eternal  concerns, 
may  be  brought  to  enjoy  divine  confolation  on 
their  journey  through  this  wildernefs  to  the  heavenly 
Canaan. 

IV.  The  ledure  will  conclude  with  fome  ad- 
vice and  DIRECTIONS  as  to  the  manner  in  which 
true  Chriftians,  under  fuch  diftreffing  circumftances, 
ought  to  conduft  themfelves,  that  they  may  ap- 
proach the  table  of  the  Lord  acceptably  to  God  and 
profitably  to  themfelves. 

First.  That  the  children  of  God  who  are  truly 
in  a  gracious  flate  may  doubt  and  be  opprefTed 
BY  FEAR,  left  Chrift  be  not  their  Saviour,  and  they 
may  have  never  favingly  believed  in  him,  and  that 
MANY  of  them  are  found  in  a  fituation  fo  peculiarly 
diftreffing,  is  demonftratcd  by  the  following  argu- 
tnents : 

1.  There  are  plain  declarations  in  the 
word  of  God,  which  teach  us,  that  the  way  thai 
leadeth  unto  life  is  narrotv,  Matt.  vii.  13,  14;  that 
the  righteom  are  scarcely  faved,  1  Pet.  iv.  18; 
and  that  we  muft  ftvive  to  enter  in. — Then  Jaid  one 
unto  him,  Lord,  are  there  few  tliatfhall  be  faved?  and 
he  fa  id  unto  them,  Strive  to  enter  in  at  the  flrait  gate, 

for  many,  I  fay  unto  you,  will  feck  to  enter  in,  and 
JJiall  not  be  able,  Luke  xiii.  24. 

2.  The  fame  oracles  of  divine  Truth  inform  us, 
that  in  fome  believers  faith  h  weak,  in  others  ftrong; 


LECTURE  IV. 


29 


that  among  the  children  of  God  there  are  thofe  who 
may  be  compared  to  bruifed  reeds,  and  others  who 
are  Hkened  to  the  ftately  cedars  of  Lebanon.  Hence, 
whilft  fome  triumph  by  faith,  others  are  found  who 
entertain  defponding  thoughts  with  refpe6l  to  their 
cafe,  and  go  through  life  doubting  of  their  intereft 
in  Chrift's  purchafed  falvation. 

3.  The  EXAMPLES  which  are  recorded  in  fcrip- 
ture  of  particular  faints  who  have  been  in  great 
doubt,  and  who  have  been  oppreffed  with  much  fear 
concerning  their  ftate,  clearly  fettles  the  point  in 
queftion.  David  himfelf  prayed,  Pfalm  li.  12,  Re~ 
Jlore  unto  me  the  joy  of  thy  falvation,  and  uphold  int 
ruith  thy  free  Spirit ;  and  in  Pfalm  xxx.  7,  he  ad- 
dreffes  the  Eternal  thus :  Lord,  by  thy  favour  thmt 
hafl  made  my  mountain  to  flandfirong:  thou  didfl  hide 
thy  face,  and  I  was  troubled.  Hear  the  language  of 
Afaph,  Pfalm  Ixxvii.  3,  7,  8,  9,  10,  /  remembered 
God,  and  was  troubled  ;  /  complained,  and  my  fpirit 
luas  overwhelmed.  Will  the  Lord  cajl  off  for  ever  ? 
and  will  he  be  favourable  no  more  ?  Is  his  mercy  clean 
gone  for  ever  ?  doth  his  promife  fail  for  evermore  ? 
Hath  God  forgotten  to  be  gracious  ?  hath  he  in  anger 
Jhiit  up  his  tender  mercies  ?  And  I  faid,  this  is  my 
INFIRMITY.  What  reprefentation  did  Heman  make 
of  his  cafe?  Pfalm  Ixxxviii.  14,  15,  16,  Lord,  why 
cafeji  thou  off  my  foul?  why  hidejl  thou  thy  face  from 
me  ?  I  am  afflitlcd  and  ready  to  die  from  my  youth  up. 
While  I  fiffer  thy  terrors  I  am  difraclcd ;  thy  ferce 
wraih  gocth  over  me ;  thy  terrors  have  cut  me  off.  At- 
tend aifo  to  the  complaint  of  the  church,  Pfalm  cii. 
4,  g.  My  heart  is  fmitten  and  withered  like  grafs,  fo 
that  I  forget  to  eat  my  bread.  By  reafon  of  the  voice 
of  my  groaning,  my  bones  cleave  to  my  fin.  I  am  like 
a  pelican  of  the  zvildernefs ;   I  am  like  an  cwl  of  the 


130  THE  PIOUS  COMMUNICANT. 

dejert.  I  watch  and  am  like  ajparrow  alone  upon  the 
hoitfe-top.  Mine  enemies  reproach  me  all  the  day,  and 
they  that  are  mad  againjl  mc  are  fworn  againji  me. 
For  I  have  eaten  a/Jies  like  bread,  and  mingled  my  drink 
with  weeping. 

4.  The  experience  of  believers  in  all 
AGES  CONFIRMS  our  affertion.  Many  of  God's 
children,  when  firfl  brought  from  a  ftate  of  nature  to 
a  Ilate  of  grace,  receive  much  light  and  enjoy  much 
peace ;  efpecially  if  God's  Spirit  hath  drawn  them  to 
Jefus  with  the  cords  of  love.  But  let  them  travel  on 
the  road  a  little  farther;  let  God  withhold  the  influ- 
ences of  his  grace ;  let  Satan  difcover  his  enmity ; 
let,  in  a  word,  their  corruptions,  which,  in  the  height 
of  their  firll  love  and  zeal,  feemed  to  have  been  alto- 
gether fubdued,  again  manifefl  themfelves  ; — then 
their  doubts  and  fears  arife ;  then  they  Jit  in  dark- 
nejs,  and  their  language  is,  "  I  am  afcaid  that  I 
•'  have  never  been  fmcere,  and  never  felt  the  power 
*'  of  religion  on  my  heart."  For  Chriftians  of  this 
defcription  have  never  learnt  to  walk  hy  faith. 

Oihers,  from  the  very  commencement  of  the  work 
of  God  upon  their  hearts,  live  enveloped  in  great 
darknefs. — They  dare  not  believe  that  their  convic- 
tions have  been  of  the  right  kind. 

Hence  then  it  is  a  facl,  that  doubts,  fears,  and 
fentiments  of  a  defponding  nature,  may  have  plac2 
in  God's  children;  who  may  here  be  viewed,  either, 

1.  As  thofe  who  are  juft  ENTERING  upon  the 
Chriflian  life,  who  indeed  entertain  a  hope,  that  God 
is  working  by  his  Spirit  in  their  hearts,  but  who  con^ 
llantly  are  cxercifed  by  fear,  that  they  have  never 
been  the  fubjeds  of  fpecial  grace  :  or, 

2.  As  thofe  who  have  been  longer  on  tiis 
■WAY,  and  have  walked  beneath  the  rays  emanating 


lECTURE  IV.  131 

from  Jefus,  the  fun  of  righteoufnefs,  but  who  at  times 
are  covered  with  midnight  darknefs,  and  are  often 
alarmed  left  they  (hall  ultimately  be  excluded  the 
kingdom  of  heaven. 

The  doubts  and  defpondencies,  which  believers  of 
this  laft  description  experience,  come  suddenly 
upon  them. — At  the  very  time  they  are  living  in  fel- 
lowlhip  with  God,  and  in  the  exercife  of  faith  and 
love,  it  frequently  happens  that  before  they  are  aware, 
Satan  affaults  their  fouls,  inje6ls  his  fiery  darts,  and 
demands — "  Thou  who  calleft  thyfelf  a  believer, 
*'  how  doft  thou  know  that  thou  art  fincere  in  thy 
"  profeffions  of  religion  ?  What  evidence  art  thou 
*'  in  poffeffion  of  that  thy  faith  is  genuine  ?"  But  it 
muft  here  be  remarked,  that  by  means  of  the  light 
which,  by  the  illuminating  influence  of  the  Spirit, 
hath  beamed  in  their  minds ;  and  being  accuftom- 
ed  to  live  by  faith,  they  foon  afcertain  the  fource 
whence  thefe  fiery  darts  come ;  and  therefore,  though 
for  a  feafon  their  diftrefles  run  high,  and  their  hearts 
may  verge  towards  defpondency,  yet  in  the  end  they 
will  fee  that  all  this  has  been  working  together  for 
their  good,  even  to  ejlabli/li  their  goings  more  and 
more.  The  truth  of  this  remark  was  exemplified  in 
the  experience  of  the  pfalmift.  His  anger  endurcth 
hut  a  moment;  in  his  favour  is  life.  Weeping,  faid  he, 
may  endure  for  a  night,  hut  joy  cometh  in  the  morning, 

3.   As  thofe  who  constantly  spend  their  days, 

STRUGGLING  BETWEEN  HOPE  AND  FEAR,  are  al- 
ways in  bitternefs,  and  continually  complaining,  like 
perfons  who  labour  under  a  lingering  difeafe,  sucii 
believers  are  confidered  in  this  leclure.  To  them, 
in  a  peculiar  manner,  we  addrefs  ourfelves,  when, 
Secondly,   We  proceed  to  point  out  the  prin- 


132  THE  PIOUS  COMMUNICANT. 

ciPAL  SOURCES  whencc  thofe  doubts  and  fears 
arife. 

We  have  faid,  that  doubts  and  fears  have  place, 

A.  In  the  minds  of  young  Christians,  who 
are  firfl  fetting  out  in  the  ways  of  religion,  and  have 
never  experienced  any  kind  of  alTurance  whatever. 
Wherefore  do  they  doubt  ? 

a.  Becaufe  they  are  fearful  that  their  convic- 
tions ARE  NOT  GENUINE,  having  ncvcr  bccu  ac- 
companied  with  that  great  diftrefs  of  mind  which 
they  have  feen  others  to  experience.  Their  lan- 
guage is,  "  Some  have  had  their  fins  fet  in  order  be- 
*'  fore  their  eyes  in  all  their  aggravated  circumftances. 
*'  They  have  beheld  the  Eternal  difplaying  all  the 
"  terror  of  majefty  ;  they  have  feen  Jehovah,  as  one 
"  who  is  infinite  in  holinefs,  and  who  wields  in  his 
*'  hand  the  fword  of  juftice.  Hell  too  with. all  its 
*'  horrors  has  been  opened  to  their  view.  But  thefe 
*'  difcoveries  have  never  been  made  to  us  in  fuch  an 
''  awful  manner,  though  our  fins  have  been  as 
"  GREAT,  yea,  perhaps  far  furpaffing  theirs, — 
"  though  we  have  fpent  much  of  our  time  in  the 
**  fervice  of  the  world,  have  been  enemies  to  God 
"  and  his  religion,  and  have  gone  to  the  greatefl: 
*'  lengths  in  the  ways  of  fin.  Surely  it  is  impoflible 
"  that  we  can  be  converted  to  God  in  fo  eafy  a  man- 
*'  ner,  when  thofe  who  are  externally  moral  and  fober, 
"  arc  made  to  feel  diftrefs  and  agonies  nearly  refem- 
"  bling  the  torments  of  hell."  So  that  it  appears, 
that  they  will  not  dare  believe  their  convi6lions  or 
converfion  genuine,  unlefs  the  former  be  as  fevere 
as  their  fms  have  be*en  enormous. 

h.  Some,  becaufe  they  are  unable  to  ascer- 
tain precisely  the  time  and  place  when 
firfl  they  met  with  a  change  of  heart.     "  Some  of 


)f  *^^i^ 


LECTURE  IV,  133 

•*  our  acquaintance,"  fay  they,  "  can  tell  the  day,  the 
*'  hour,  the  moment,  the  particular  ficknefs,  the  fer- 
"  mon,  when  the  Lord  touched  their  hearts.  But 
"  with  thefe  we  are  altogether  unacquainted.  We 
"  have  lived  from  our  youths  up,  profefTmg  the 
"  Chriftian  religion,  and  deporting  ourfelves  as  flrifi: 
"  moralifts ;  our  education  has  been  pious,  and  our 
"  companions,  men  who  feared  the  Lord.  But  ah  ! 
"  unto  this  day  we  know  of  no  remarkable  change 
"  which  has  taken  place."  Now  when  God  by  his 
Spirit  works  in  their  hearts,  they  are  afraid  to  view 
them  as  gracious  operations,  efpecially  if  that  work 
be  carried  on  in  a  mild  manner,  and  they  are 
brought  over  to  God  and  to  his  fervice,  without 
having  their  affedions  greatly  excited.  They  rather 
conceive  them  to  be  the  effefts,  either  of  a  pious 
education,  of  a  mild  and  placid  temper,  or  of  a  na- 
tural averfion  to  objefts  of  fenfe.  And  this  unfa- 
vourable conclufion  with  refpeft  to  their  ftate  is 
drawn,  merely  becaufe  they  cannot  fix  in  their 
minds  on  the  precife  time  when  they  were  born 
again.— — It  is  granted  that  fuch  perfons  cannot 
with  eafe,  at  all  times,  determine  their  true  fituation 
before  God ;  and  that  they  require  the  clearefl;  marks 
of  grace,  when  opprefTed  with  doubts  and  fears,  to 
evince  to  themfelves  that  they  are  truly  in  a  gracious 
ftate. 

c.  Again,  the  doubts  and  fears  of  others  proceed 
from  this  quarter, — That  they  have  never  experi- 
enced   an    INSTANTANEOUS   CHANGE    OF    HEART, 

♦'  Under  many  a  fermon,"  fay  they,  "  our  con- 
*'  fciences  have  been  awakened ; — but  we  have  as  of- 
"  ten  fuppreffed  fuch  awakening.  Time  after  time, 
*'  God  hath  knocked  at  the  door  of  our  hearts,  but 
"  we  have  not  paid  due  attention  to  his  prefling 
S 


134  THE  PIOUS  COMMUNICANT. 

"  calls.  We  might  indeed  have  refolved  to  live  in 
*'  a  diflPerent  manner  from  what  we  had  done  before  j 
"  but  our  refolutions  were  no  fooner  made  than  they 
"  were  broken,  and  were  never  accompanied  with  an 
"  a6lual  furrender  of  our  fouls  to  God  in  Chrift, 
"  until  perhaps  months  and  years  had  elapfed;  when 
"  the  Eternal  at  lafl;  proved  to  be  too  powerful,  over- 
*'  came  every  oppofition,  and  fubdued  our  hearts  to 
*'  his  fervice." 

Now  perfons  of  this  defcription  are  often  greatly 
in  doubt  left  the  work  hath  not  been  done  in  truth. 
For  again  their  language  is, — *'  Were  we  not  as 
*'  much  convinced,  and  perhaps  more  than  we  are 
*'  at  prefent  ?  And  behold !  all  thofe  conviftions 
"  have  departed,  and  who  can  tell  but  thefe  may 
*'  alfo  ceafe  to  give  us  any  concern  ?  Perhaps  if  we 
*'  only  had  the  fame  opportunity  offered  for  finning, 
"  we  would  again  purfue  the  fame  evil  courfes  which 
"  we  once  did." 

d.  Many  of  God's  dear  children,  efpecially  when 
they  have  been  but  a  fhort  time  on  the  way,  are  dif- 
treffed  and  greatly  agitated  in  their  minds,  left  they 

MAY    HAVE    COMMITTED    THE    SIN     AGAINST    THE 

Holy  Ghost;  and  thus  think  that  it  is  impoflible 
that  their  fins  fliould  be  forgiven  them,  and  confe- 
quentiy,  though  they  mourn  before  the  Lord,  pray, 
intreat,  and  wreftle  with  him  for  grace,  it  will  be  in 
vain,  becaufe  Chrift  hath  laid,  Matt.  xii.  13,  This  Jin 
Jhall  not  be  forgiven.  In  addition  to  all  this,  the 
arch-fiend,  -who  goeth  about  as  a  roaring  lion,  feeling 
■whom  he  may  devour,  is  generally  aftive,  at  fuch 
times,  to  perfuade  them  to  mention  the  caufe  of  their 
diftrefs  to  no  perfon  whatever,  it  being  a  fin  too 
atrocious  and  too  awful  to  be  communicated.  Hence 
it  comes  to  pafs,  that  thofe  who  are  thus  affaulted, 


LECTURE  rV. 


»35 


long  remain  in  a  firm  belief,  that  the  unpardonable 
fin  lieth  at  their  door;  whereas,  if  they  liftened  not  to 
the  delufive  fuggeftions  of  the  adverfary,  they  might 
foon,  very  foon,  obtain  relief  from  a  burden  fo  op- 
preffive. 

e.    Some,   by  an   apprehenfion   that   they   are 

NOT     THE     OBJECTS     OF    God's    ELECTING    LOVE, 

are  conftantly  exercifed  by  fear  that  they  Ihall  never 
be  faved ;  they  approach  near  to  a  ftate  of  defpond- 
ency;  they  become  inaftive ;  their  hands  hang  down. 
For,  fay  they,  "  As  we  belong  not  to  the  ele6lion 
"  of  grace,  our  ruin  is  certain.  The  decrees  of  God 
*'  are  abfolute  and  irrevocable,  and  therefore  it  is  in 
**  vain  to  make  any  attempt  to  counteraft  them. 

f.  There  are  others  again,  more  advanced  in  years, 
who  fear  that  they  fliall  never  obtain  falvation,   b  e- 

CAUSE  THEY  HAVE  WAITED  TOO  LONG  BEFORE 
Th'eY  COMMENCED  SEEKING  ChRIST,  AND  HAVE 
SPENT  THE  BEST  OF  THEIR  DAYS  IN  THE  SER- 
VICE OF  SIN  AND  THE  WORLD.  Thefc  arc  con- 
ftantly exclaiming, — "  Now  it  is  for  ever  too  late, 
**  and  it  is  impoffible  that  God  fhould  receive  us  in 
')•  mercy,  who  have  fo  long  lived  regardlefs  of  him,  of 
"  Chrift,  and  of  things  heavenly  and  divine."  Every 
fuggeflion  of  this  kind  may  ultimately  be  traced  to 
Satan,  who  would  keep  out  of  heaven  every  fon  and 
daughter  of  Adam.  In  the  feafon  of  youth,  he 
would  perfuade  to  a  belief  that  it  is  time  enough  to 
engage  in  religious  purfuits. — "  What,"^  fays  he, 
"  wouldfl  thou  devote  the  beft  of  thy  days  to  a  life 
"  which  is  fo  dreadful  and  fo  gloomy  as  that  of  reli- 
"  gion  ?  Surely  God  intended  that  thou  fhouldft 
"  enjoy  at  leafl  fome  of  the  pleafures  of  the  world. 
•''  When  thou  arriveft  at  a  more  advanced  ftage,  then 
*'  is  the  moft  proper  feafon  for  thee  to  think  of  death 


i3«  THE  PIOUS  COMMUNICANT. 

and  eternity."  In  old  age,  his  ufual  language  is, — . 
*'  Now  thou  haft  finned  away  the  feafon  of  grace, 
*'  and  there  is  no  hope  in  thine  end." 

Thefe  are  fome  of  the  principal  caufes  which  pro- 
duce diftrefs,  fears,  and  doubts  in  thofe  who  are  en- 
tering on  the  ways  of  religion,  and  concerning  whom, 
hopes  may  be  entertained,  that  their  convi6lions  ei- 
ther already  have,  or  will  end  in  the  faving  conver- 
iion  of  their  fouls. 

B.  But  it  muft  be  remarked,  that  doubts  and  fear» 
are  not  peculiar  to  the  young  Chriftian,  but  the 
minds  of  thofe  are  oppreffed  by  them,  who  have 
been  longer  on  the  road;  among  whom,  fome 
have  indeed  once  walked  in  much  light,  but 
are  now  overwhelmed  in  midnight  darknefs ;  and 
ethers  who  have  never  attained  to  the  smallest 
DEGREE  of  affurance. 

The  principal  caufes  of  their  diftrefs  and  fears, 
will  now  be  mentioned. 

a.    They  doubt  and  fear,  because  they  feel 

THE  POWER  OF  THEIR  CORRUPTIONS  IN 
A  high  DEGREE,  AND  FIND  BUT  LITTLE 
STRENGTH       TO       MAKE       RESISTANCE       AGAINST 

THEM.  "  O !"  fays  one  that  is  in  fuch  a  cafe, 
*'  how  is  it  poffible  that  an  heart  like  mine,  in 
*'  which  are  to  be  found  fo  many  corruptions,  and 
*'  where  fo  many  impurities  obtain,  can  be  an  ha- 
*'  bitation  tor  a  holy  God  ?  My  foul  is  conftantly 
•'  drawn  off  from  God,  and,  before  I  am  aware,  it  is 
*'  carried  away  after  the  world  and  its  finful  pur- 
•'  fuits.  At  one  time  I  am  overtaken  by  paffion, 
"  and  am  hurried  into  the  grofleft  extravagancies ;  at 
"  another,  a  levity  of  mind  diverts  my  attention  from 
*'  things  facred  and  fcrious,  and  though  I  have  often 
*'  refolved  to  live  near  to  the  Lord,  and  to  purfuc 


J.ECTURE  W.  157 

"  a-courfe  of  holinefs,  yet  I  am  frequently  made  the 
S'  vilftim  of  a  heart  deceitful  above  all  things,  and  dcf- 
*'  perately  wicked,  and  yield  to  the  firft  emotion  of 
"  fin.  Surely,  if  I  were  really  a  child  of  God,  or 
*'  poffeffed  true  grace,  fin  would  be  mortified,  its 
<*  power  would  be  broken ;  for  the  apoftle,  addreff-i- 
"  ing  himfelf  to  the  believing  Romans,  declares, 
**  Sin  JJiall  firdve  no  more  dominion  over  you,"  Rom. 
vi.  14. 

b.  Some  of  God's  dear  children  are  alarmed,   b  e- 

CAUSj;  THEIR  KNOWLEDGE  OF  DIVINE  THINGS 
IS  NOT  MORE  CLEAR,  PRECISE,  AND  EXTEN- 
SIVE, "  It  is  prefumption,"  fay  they,  "  for  us  ever 
**  to  think  to  come  into  heaven,  having  fuch  imper- 
"  fe6l  ideas  on  matters  of  religion."  They  are 
alarmed  the  more  on  this  account,  when  they  com- 
pare the  little  improvement  which  they  have  made 
in  divine  knowledge,  with  the  vaft  acquifitions  of 
many  whofe  attainments  are  fuch,  that  whilft  they 
are  able  to  fee  with  great  perfpicuity,  the  connexion, 
harmony,  and  wifdom  of  the  plan,  as  revealed  by 
God  for  the  recovery  of  finners,  alfo  poflefs  an  abi- 
lity of  fpeaking  on  thofe  fubjeds,  fo  as  to  benefit 
and  highly  contribute  to  the  advantage  of  others. 

c.  It  is  no  uncommon  thing  for  Chriftians  to  be 
diftrefled,  because  in  their  first  exercises, 

WHEN    THEY    GAVE    THEMSELVES    AWAY    TO   GoD 

AND  Christ,  they  experienced  but  little 
JOY  and  enlargedness  of  soul,  in  compa- 
rison with  what  many  of  the  redeemed 
of  THE  Lord  have  felt.  ''  Is  it  poffible,"  fay 
they,  "  that  we  have  in  reality  been  brought  out  of 
"  a  ftate  of  nature  into  a  ftate  of  grace  ?  that  we  have 
"  fincerely  devoted  ourfelves  to  the  Lord  ?  when,  at 
"  the  time  we  fuppofe  that  change  was  wrought,  and 


138  THE  PIOUS  COMMUNICANT. 

*'  this  folemn  furrender  made,  we  were  fo  unaflFefted, 
*'  and  deftitute  of  the  joys  and  confolations  with 
"  which  others  have  been  elated,  and  pecuHarly 
"  favoured  ?  It  cannot  be,  we  have  all  along  been 
*'  indulging  the  fond  hope,  that  we  were  in  covenant 
<*  with  God  ;  but  alas !  our  hope  has  wanted  a 
*«  foundation." 

d.  Doubts  and  fears  arife  in  the  minds  of  others, 
who  (although  they  are  not  convinced  but  that  they 
have  once  devoted  themfelves  to  God  and  his  fer- 
vice  with  fincerity,  yet  because    they   do   not 

MAKE  THOSE  ADVANCES  IN  THE  DIVINE  LIFE, 
WHICH    SOME    OF    THEIR    PIOUS    ACQUAINTANCE 

DO.)  conceive  they  muft  have  deceived  themfelves, 
and  judge  accordingly,  that  the  7'oot  of  the  matter  is 
not  in  them.  Their  language  is,  "  There  is  that 
*'  Chriftian  friend,  and  others  whom  I  might  name, 
*'  who,  though  they  have  been  for  a  much  fhorter 
"  period  engaged  in  the  ways  of  religion  than  I  have 
"  been,  yet  are  far  more  bold  and  zealous  in  the 
"  caufe  of  their  Mafter.  It  is  manifefl  to  every  at- 
"  tentive  beholder,  that  their  progrefs  in  religion  is 
*'  far  greater  than  that  which  I  have  made.  As  for 
*'  me,  inftead  of  advancing,  I  am  going  backward-. 
*'  Had  I  ever  been  a  fubjeft  of  true  grace,  it  would 
*'  never  have  been  thus.  I  would  have  increafed  in 
*'  grace  and  knowledge  of  the  Lord  Jefus  Chrifl. 
*'  For  the  fweet  finger  of  Ifrael  declares,  Pfalm  xcii. 
"  13,  Thnfe  that  be  planted  in  the  houfe  of  the  Lord^ 
^'Jhall  flour ifli  in  the  courts  of  our  God." 

€.   Others  doubt  of  their  being  in  a  ftate  of  grace, 

BECAUSE  THE  TIME  ONCE  WAS,  WHEN  THEY 
ENJOYED    AN     ASSURANCE    OF     THEIR    INTEREST 

IN  Christ,  but  now  they  walk  in  dark- 
ness,   AND    SEE    NO    LIGHT;     AND   AT   THE   SAxME 


LECTURE  IV.  139 

TIMK  ARE  NOT  CONSCIOUS  THAT  ANY  ATRO- 
CIOUS SINS  HAVE  INTERVENED,  WHICH  MIGHT 
HAVE     CAUSED     A    CHANGE     SO     REMARKABLE. 

They  conclude,  that  all  the  hopes  they  had  once  fo 
fondly  cheriftied,  were  without  any  grounds,  and 
that  all  their  former  experiences  were  but  imaginary 
ones.  "  For,"  fay  they,  "  if  they  had  been  real, 
*'  God  would  not  have  thus  withdrawn  from  us  the 
*'  light  of  his  countenance." 

J.  Other  Chriftians,  when  they  deliberately  fur- 
vey  the  dealings  of  God  with  iheir  fouls,  doubt  of 
their  being  children  of  God,   because,   having 

BEEN  CONVERTED  IN  THEIR.  YOUTH,  THEY  CAN- 
NOT, LIKE  OTHERS,  SPEAK  OF  THEIR  EXERCISES 
WITH  RESPECT  TO  REGENERATION,  A  CHANGE 
OF     HEART,      OR      A     PASSING      FROM      DEATH     TO 

LIFE.  In  the  days  of  their  youth,  they  felt  that 
they  loved  Jefus ;  that  they  hated  fin ;  that  they 
ardently  defired  to  depart  from  it ;  and  that  it  was 
their  fupreme  delight  to  hear  and  meditate  upon  his 
word :  But  having  advanced  in  life,  and  their  cor- 
ruptions having  obtained  greater  ftrength,  thofe  fweet 
emotions  have  in  a  manner  ceafed,  and  the  afFeftions 
which  were  once  fo  lively,  are  lulled  to  fleep.  Then 
again  the  Eternal  awakens  them  from  their  iethargy ; 
their  hatred  of  fin  again  returns ;  again  they  would 
flee  from  it  as  their  moft  deadly  foe;  again  their 
fouls  are  inflamed  with  love  to  the  Lord  Jefus,  and 
to  all  that  bear  his  image;  and  again  they  go  on 
their  way  in  the  experience  of  much  calmnefs  and 
compofednefs.  Now  whenever  peifons  of  this  de- 
fcription  hear  other  Chriftians  converfe  on  the  fub- 
je6t  of  the  new  hirth,  and  the  marvellous  change 
which  it  produced  in  them,  they  begin  to  be  fufpi- 
cious,  and  to  imagine  that  all  their  exercifes  were 


I40  THE  PIOUS  COMMUNICANT. 

nothing  more  than  childilh  afFeQions,  or  the  efFefls 
of  a  pious  education.  "  For,"  fay  they,  "  we  have 
*'  never  undergone  fuch  a  change." 

g.    Many  are   brought  to  doubt  of  their  bein§ 
children  of  God,   by    observing    on    the   one 

HAND,  THE  PROSPERITY  OF  T  H-E  WICKED,  AND 
ON  THE  OTHER,  THAT  WHILST  THE  UNGODLY 
HAVE  NO  BANDS  IN  THEIR  DEATH,  THEY  HAVE 
TO    GROAN    UNDER    MOST    OPPRESSIVE    BURDENS 

AND  TRYING  AFFLICTIONS.  They  are  reduced 
to  penury ;  they  meet  with  various  calamities ;  fick- 
nefs  and  pains  are  their  conftant  companions ;  they 
are  grieved  by  the  diftreffes  which  friends  near  and 
dear  to  them  experience. — Now  when  they  fee  the 
enemies  of  true  religion  wafted  gently  on  the  tide  of 
profperity,  and  themfelves,  who  have  profefled  to  be 
on  the  Lord's  fide,  perpetually  buffeting  the  florms 
of  adverfity,  they  immediately  draw  a  conclufion 
mofl  erroneous,  and  fay  with  Gideon,  Judges  vi.  13, 
"  If  the  Lord  be  with  us,  why  then  is  all  this  be^ 
'■^fallen  us  ?  If  God  were  our  Father,  would  this 
*'  poverty  have  overtaken  us  ?  would  we  have  had 
*'  to  pafs  through  fuch  fcenes  of  dillrefs  ?  Can 
"  thefe  things  correfpond  with  a  father's  love  and 
*'  faithfulnefs  ?  Would  he  not  rather  as  a  father 
"  have  provided  for  us  ?  It  cannot  but  be,  that  our 
"  way  is  hid  from  the  Lord,  and  our  judgment  is  paff- 
*'  ed  over  from  our  God."  Such  were  alfo  the  fenti- 
ments  of  Afaph,  before  he  went  into  the  fanctuary  of 
the  Lord :  Behold,  fays  he,  thefe  are  the  ungodly  that 
■prof per  in  the  world ;  they  increafe  in  riches.  Verily 
I  have  cleanfed  my  heart  in  vain,  and  wafhed  my  hands, 
in  innocency :  For  all  the  day  long  have  I  been  plagued, 
and  chajlcncd  every  morning,  Pfalm  Ixxiii.  And  it 
is  not  a  matter  which  fhould  allonilh  us,  that  even 


LECTURE  IV.  141 

fuch  temporal  affli£lions  ftiould  excite  fear  and  doubt 
in  the  mind.  It  is  not  fo  eafy  as  fome  may  fuppofe, 
to  be  fo  accjiiiefcent  in  the  adverfe  difpenfations  of 
Providence,  as  to  unite  with  Job,  and  exprefs  our- 
felves  in  the  language  of  refignation  to  the  Divine 
will,  faying.  The  Lord  gave,  and  the  Lord  hath  taken 
away  ;  blejfed  be  the  name  of  the  Lord. 

h.  There  are  alfo  fome  of  God's  people  who  quef- 
tion  their  being  in  a  gracious  ftate,  because  they 

HAVE  TO  STRUGGLE  AGAINST  SO  MANY  SINFUL 
AND    BLASPHJSMOUS     THOUGHTS     OF     GoD.       Are 

they  engaged  in  public  worfhip  or  in  fecret  prayer  ? 
their  thoughts  are  often  wandering  to  and  fro.  On 
a  fudden,  fuggellions  are  made  to  their  minds  of  a 
moil  dreadful  nature,  at  which  they  not  only  muft 
recoil,  but  which  fills  them  with  terror;  and  which 
they  dare  not  mention  jto  their  neareft  friends. 
*'  Can  fuch  thoughts,"  fay  they,  "  arife  in  the  hearts 
*'  of  thofe  who  are  converted  to  God,  and  who  pof- 
*' fefs  that  divine  principle  which  purijies  the 
"heart.  It  cannot  be;  and  therefore  we  muft 
"  conclude,  that  God  is  not  our  Father,  that  Jefus  is 
*'  no  Saviour  of  ours,  and  that  his  Spirit  dwells  not 
"  in  us." 

i.  Another  will  exprefs  himfelf  thus:  ''  I  dare  not, 
*•  on  any  principle  whatever,  hope,  that  a  good  work 
*'  is  begun  in  me;  for  the  life  of  grace  is  a 
"  hidden  life,  which  is  exercifed  when  the  Chrif- 
"  tian  is  alone  with  his  God.  But  this  is  not  my 
"  cafe ;  for,  in  the  prefcnce  of  my  fellow  men  indeed 
"  I  appear  in  the  charafler  of  a  child  of  God. 
*'  When  I  am  in  company  with  the  pious,  I  can 
"  with  fluency  and  fervour  converfe  on  the  great 
"  and  leading  doftrines  of  giace — I  can  join  with 
*'  them  in  prayer, — My  external  deportment  is  va.ft- 
T 


T42  THE  nous  COMMUNICANT. 

"  \y  different  from  that  of  the  men  of  the  world— 
*'  Their  defires  and  difpofitions  comport  not  with 
'•'  mine :  and  when  waiting  upon  Goc^in  his  ordi- 
"  nances,  often  has  my  heart  been  awakened.  But, 
"ah!  I  never  RETIRE  alone  but  both  my  zeal, 
"my  ANIMATION,  and  my  attention  cease  and 
"disappear;  I  cannot,  with  any  fixednefs  of 
"  heart,  meditate  on  God  or  on  divine  truths ;  my 
"  prayers  languifh  on  my  tongue ;  all  is  dulnefs ; 
"  a  lifelefsnefs  obtains. — And  are  not  thefe  the  true 
"  chara6teriflics  of  hypocrites,  who  like  myfelf  have 
"  the  form,  but  are  deftitute  of  the  power  of  godli- 
<s  nefs  ? — I  fear  that  at  bell  I  can  be  efteemed  one 
"  who  may  fhow  the  way  of  life  unto  others,  but 
"  walk  not  therein  myfelf." 

k.  Laflly,  (for  who  can  mention  all  the  particular 
fources  from  whence  the  ftreams  of  doubts  and  fears 
iffue  ?)  The  language  of  another  is,  "  I  am  fearful 
"  that  I  have  no  good  object  in  view  in  all  I 
"  perform ;  that  I  feek  not  the  glory  of  God,  but 
"  mine  own  intereft.  Do  I  enter  into  the  company 
"  of  true  believers  ?  it  is  more  that  I  may  edify  than 
"  that  I  may  be  edified.  If  I  do  any  a6lion  which 
"  is  really  good,  pride  fwells  my  heart.  Now,  cer- 
"  tainly,  thefe  cannot  comport  with  the  exercifes  of 
"  thofe  who  are  in  a  ftate  of  grace.  I  therefore  mud 
"  conclude,  that  I,  who  am  by  nature  dead  in  tref- 
"  P^If^^  ^'^^  7^"'^"'  ^^^^^  never  been  quickened  by  the 
*'  almighty  and  irrefillible  energies  of  the  Holy 
"  Gholl." 

See  thus,  the  difficulties  which  Chriftians  meet, 
and  which  operate  as  fo  many  caufes  that  they  travel 
the  celeftial  road  doubting  and  fearing  as  they  pro- 
grefs  therein. 

We  muft  now,  in  the  third  place,  endeavour  to 


LECTURE  IV.  145 

apply  the  healing  balm  to  each  of  thefe  wounds,  and 
POINT  ou^HE  MEANS,  b^  which  thofc  followers 
of  Jefus  ma^roceed  heaven-ward,  in  the  experience 
of  comfort,  joy,  and  peace. — Each  particular  cafe, 
in  the  order  they  have  been  ftated,  will  be  feparately 
confidered,  and  that  advice  fuggefted  vrhich  may  ap- 
pear fuitable. 

The  doubts  and  fears  of  young  Chriflians 
1.  Arife  from  an  apprehenfion  that  their  convic- 
tions are  not  genuine,  becaufe  they  were  ne- 
VEP.  accompanied  with  that  great  dis- 
tress OF  MIND  WHICH  THEY  HAVE  SEEN 
OTHERS     TO     EXPERIENCE.       But  let, 

a.  Such  learn  to  attend  with  care  to  the  ways 
OF  God  in  dispensing  grace.  All  his  chil- 
dren are  not  led  in  one  and  the  fame  way.  Some 
mull  drink  of  the  bitter  waters  of  Mar  ah,  whilil 
others  may  recline  beneath  the  palm-trees,  anH  regale 
on  the  dreams  which  iffue  from  the  wells  of  Elim. 
Yes,  it  fometimes  happens  that  thofe  who  have  been 
the  boldeft  in  iniquity,  have  been  brought  to  the  en- 
joyment of  fellowfhip  with  God,  in  a  way  the  moil 
eafy  and  endearing,  without  having  more  convic- 
tions and  views  of  the  awful  nature  of  fm  than  were 
abfolutely  neceffary  to  induce  them  to  turn  their 
eyes  to  Jefus,  and  to  come  unto  him,  that  they  might 
receive  freely  at  his  hands  a  right  to  life  and  falva- 
tion,  which  he  alone  poflefTes  an  all-fufficiency  to 
impart. — Whilfl  others,  who  have  led  fober  and 
moral  lives,  have  been  awfully  brought  over  to 
Chrift;  they  have  experienced  in  their  confciences, 
terrors  equalled  only  by  the  torments  of  hell ;  their 
anguifh  at  the  contemplation  of  their  fm  and  guilt 
the  human  tongue  cannot  defcribe;  the  dread  hor- 
rors of  their  minds  burll  into  view,  being  depided 


144  THE  PIOUS  COMMUNICANT. 

upon  their  countenances.  By  all  this,  the  Lord  de- 
figned  to  teach  them,  that  to  lean  ujami  their  own 
righteoufnefs  was  as  abominable  in  tm  fight  as  to 
openly  live  in  fin.  To  the  end,  therefore,  that  you 
may  have  peace,  yea  joy  in  believing,  feek  to  be- 
come acquainted  with  the  various  ways  according  to 
which  Jehovah  leads  his  people  to  their  manfions  ia 
glory. 

b.  Let  not  the  DEGREE  OP  convictions  which 
other  Chriftians  have  had,  be  a  rule  by  which  you 
judge  of  the  genuineness  of  your  own.  Say  not, 
*'  The  convidions  with  which  others  have  been  ex- 
*'  ercifed  have  been  fo  very  fevere  as  well  nigh  to  bring 
"  them  to  defpair,  and  that  therefore,  unlefs  our  dif- 
*'  trefs  arrive  to  the  fame  height,  it  is  certain  God's 
*'  Spirit  hath  not  convinced  us  of  Jin."  You  have  no 
right  thus  to  judge.  There  is  but  one  rule  accord- 
ing to  which  in  all  things  we  are  to  proceed  in  judg- 
ing in  this  and  in  all  other  cafes ;  and  that  rule  is 
the  word  of  God.  Now  the  word  of  God  no  where 
teaches  us  how  great  or  how  fevere  conviftions  mufl 
be  when  genuine ;  but  when  perfons  are  under  con- 
cern, it  direds  them  to  Chrifl — By  faith  in  Jefus 
alone  we  can  be  faved.  Be  not  then  troubled  with 
refpetl  to  the  degree  of  your  convi6tions ;  rather  be 
concerned  as  to  the  truth  of  them.  Methinks  we 
hear  you  fay,  "  Ah  !  the  truth  of  them  !  That  is  the 
"  very  thing  which  produces  our  prefent  diftrefs. 
*'  How  fhall  we  judge  as  to  their  truth  ?"  Permit 
us  to  aOc  you,  Have  not  your  conviftions  brought 
you  to  lie  at  the  feet  of  Jefus  as  a  vile  and  as  a  hell- 
deferving  firmer  ?  Have  you  not  feen  fo  much  evil 
in  fin  as  to  convince  you,  that  without  an  intereft  in 
Chrifl  you  muft  perifh  for  ever  ?  Yea,  did  not  a 
fight  of  fin,  in  all  its  hideous  forms  and  dreadful 


LECTURE  IV.  145 

confequcnces,  excite  you  to  fly  unto  him  for  the  hfe 
of  your  fouk? — Are  you  compelled  to  reply,  "  Yes, 
*'  I  muft  cSefs  that  Jefus  is  dear  to  my  heart,  and 
*'  in  every  refpeft  precious  ?" — We  can  then  on  the 
warrant  of  God's  own  word  alTure  you,  that  your 
conviftions  have  been  fufficiently  great;  for  all  the 
end  which  God  propofes  to  accomplifh  by  them  is 
to  drive  the  finner,  miferable  and  wretched  as  he  is, 
to  Chrift.  If  they  efFe£t  not  this,  to  whatever  de- 
gree they  may  arife,  fo  far  will  they  be  from  bring- 
ing you  to  heaven,  that  they  will  bring  you,  as  they 
did  Judas,  to  awful  defpair ;  for,  as  has  been  remark- 
ed, Jefus,  and  faith  in  his  name,  conftitute  the  only 
ground  on  which  a  fmner  can  hope  to  be  faved. 
And  has  it  pleafed  God  to  bring  you  over  to  Chrift 
in  a  mild  and  eafy  way  ?  duty  demands  that  you  give 
him  the  praife  for  having  drawn  you  with  the  cords 
of  love,  without  feeling  that  undefcribable  anguifh 
which  has  embittered  the  lives  of  other  Chrillians 
for  months,  yea,  for  years. 

c.   We  counfel  you,   never  to  be  so  unwise 

AS    EVEN    TO    WISH    TO    HAVE    A   VIEW    OF     SIN    IN 

ALL  ITS  HIDEOUS  FORMS;  for  no  man  living 
would  be  able  to  endure  the  awful  pi61:ure  which  it 
would  prefent.  A  difcovery  of  this  kind  would  al- 
moft  inftantaneoufly  lead  the  foul  to  defpair.  Many 
indeed  have  earneftly  defired  it ;  but  when  their  re- 
queft  was  granted  in  fome  meafure,  they  became  as 
preffing  in  their  petitions  that  the  terrific  exhibition 
might  ceafe ;  for  that  a  fight  fo  dreadful,  if  continu- 
ed, would  inevitably  lead  to  the  extremes  of  de- 
fpondency.  To  thofe  young  Chriftians,  who  ap- 
pear fo  anxious  to  obtain  a  view  of  an  object  fo  de- 
teftable  and  infupportable,  we  muft  fay,  as  the  Lord 


146  THE  PIOUS  COMMUNICANT. 

Jefus  did  once  to  his  difciples,  Ye  know  not  "what  yt 
ajk,  Matt.  XX.  22.  ^ 

2.    Or  do  your  doubts  and  fears  ar^   because 

YOU  HAVE  NO  CERTAIN  KNOWLEDGE  OF  THE 
TIME     AND      PLACE      WHEN      AND     WHERE     YOUR 

HEARTS  WERE  CHANGED,  by  rcafon  of  having 
often  been  awakened,  and  in  virtue  of  having  receiv- 
ed a  religious  education  ?  To  fuch  of  you  we  would 
remark, 

a.  That  duty  demands,  that  you  thank  God.  that 
through  your  whole  lives  you  have  had  your  con- 
fciences  awakeneiS.  It  is  a  certain  evidence  that  his 
eye  has  been  upon  you  for  good,  and  that  in  this 
way  he  defigned  to  preferve  you  from  many  fins 
into  which  it  is  likely  you  would  otherwife  have 
fallen. 

b.  Was  your  education  fober  and  moral  ?  have 
you  been  kept  from  being  deluded  by  the  fnares  of 
the  world,  or  charmed  by  its  alluring  pleafures  ? — 
This  will  greatly  contribute  to  your  advantage : 
For  it  will  not  be  difficult  for  you  to  withdraw  your 
hearts  from  it,  whilfl;  others  halt  between  two  opinions. 

c.  Think  not  that  it  is  any  thing  effential,  to  be 
able  to  defignate  the  exaft  time  of  your  change.  A 
knowledge  of  the  time  of  your  being  made  fpiritually 
alive  belongs  no  more  to  the  effence  of  regeneration 
than  it  appertains  to  the  gScxicq  of  man  that  he 
know  precifely  the  time  of  his  birth.  It  is  enough 
that  we  know  that  we  are  men. 

d.  Look  back  to  fome  former  period  of  your  lives, 
and  then  let  each  one  afk  himfelf,  "  Am  I  not  now  a 
"  different  perfon  from  what  I  then  was  ?  Do  I  not 
"  fee  divine  truths  through  another  medium,  and 
"  with  other  eyes.  Are  not  my  defires  more  hea- 
*'  venly  than  once  they  were  ?    Have  I  not  different 


LECTURE  IV. 


147 


"  objefts  of  purfuit  ?  Are  not  mine  cxercifes  of  ano- 
*'  ther  nature  ?  Can  I  find  reft  barely  in  the  external 
"  profeflioniltf  religion,  as  was  once  the  cafe  ?  Does 
*'  it  not  rejoice  my  foul,  when  I  find  that  my  con- 
"  vi6lions  do  not  wear  away,  but  ferve  to  excite  me 
"  to  hafte,  to  run,  to  fly  to  Jefus  ?"  Canft  thou  not 
anfwer  each  or  the  mofl  of  thefe  queftions  in  the  af- 
firmative ?  Well  then,  confider  not  your  ftate  to  be 
hopelefs,  merely  becaufe  you  know  not  the  time 
when  God  commenced  his  work  of  grace  upon  your 
hearts;  but  rather  let  your  conftant  language  be  that 
of  the  man  that  was  born  blind  : — One  thing  I  hiow, 
ihai  once  I  was  blind,  hit  now  I  fee,  John  ix.  25. 

3.  Are  ye  diftrefTed  ?  Do  fears  arife  because 
God  hath  not  as  it  were  in  a  moment  changed 
YOUR  hearts; — becaufe  he  is  carrying  on  hi$ 
WORK  gradually; — bccaufc  you  have  been  of- 
ten AWAKENED,  and  have  suppressed  in  a 
manner  thofe  awakenings  ?  To  fuch  fearful  fouls 
we  would  jufl  fuggeft, 

a.  That  it  is  not  impofTible  that  in  your  firft.con- 
vi6lions,  the  principle  of  true  grace  may  have  exift- 
ed ;  but  becaufe  it  did  not  pleafe  God  to  make  fuch 
a  difplay  of  his  power  as  he  fometimes  does,  thofe 
firft  fmall  fparks  which  were  enkindled,  feemed  after- 
wards to  be  entirely  extinguifhed. — l^y  this  mode  of 
dealing,  God  may  have  deiigned  to  wean  your  hearts 
by  little  and  little  from  the  world,  and  to  prepare 
them  for  a  complete  furrender  to  himfelf,  and  to  his 
fervice.  Your  convidions  may  indeed  have  fubfi- 
ded,  but  have  they  ever  altogether  difappeared,  fo  as 
to  leave  behind  no  awakenings  of  confcience? — Does 
there  not  ftill  remain,  a  fear  of  oiTending  your  God  1* 

b.  That  it  is  a  duty,  to  examine  with  care,  whe- 
ther your  former  conviftions  did  not  proceed  more 


148  THE  PIOUS  COMMUNICANT. 

from  having  contemplated  God  as  vindiftive  in  his 
juftice,  and  from  a  dread  of  puniftiment,  the  necef- 
fary  confequence  of  fin,  than  from  love  and  efteem 
for  God;  and  whether  thofe  with  which  you  are  now 
exercifed  do  not  caufe  you  to  fee  more  of  the  evil  of 
fin,  as  that  which  makes  you  unlike  to  God ;  and  to 
behold  charms  in  the  fervice  of  the  Lord,  which  be- 
fore you  never  witnefTed  ? 

c.  Have  not  your  conviftions  already  produced  a 
conliderable  change  in  your  hearts  and  lives  ?  Did 
you  not  once  pant  after  the  world,  and  are  you  not 
longing  now  for  God  as  your  portion,  and  for  Chrifl 
as  your  Redeemer  ?  The  time  was,  when  you  could 
not  bear  the  thought  of  being  debarred  from  the  plea- 
fures  and  company  of  the  world;  but  are  you  not  now 
inclined  to  forfake  both,^^to  delight  yourfelves  in  the 
Lord,  and  aflbciate  with  thofc  who  fear  him  ?  Once, 
to  be  alone  was  your  burden ;  but  n  o  w  do  you  not 
find  your  greateft  fatisfaftion  when  retired  from  the 
bufy  fcenes  of  life,  and  engaged  in  the  fecret  duties 
of  religion  ?  Have  you  experienced  any  of  thefe 
things  ?  Then,  on  the  befl  of  grounds  you  may  hope, 
that  the  Eternal  having  thus  laid  his  hand  upon 
you  in  mercy,  hath  effefted  a  change  truly  faving. 

d.  Are  you  afraid,  that  if  you  had  the  fame  oppor- 
tunities to  fm  which  you  have  had,  you  would  em- 
brace them  ?  Such  fear  is  good.  It  is  an  evidence 
that  you  have  felt  your  inability.  It  will  excite  you 
to  cleavjs  to  the  Lord  more  and  more  for  preferving 
and  fanftifying  grace. 

e.  And  here,  in  general,  it  muft  be  urged  upon 
ALL,  that  they  beware  of  oppofing  the  firfl  convic- 
tions which  they  may  difcover  to  be  wrought  in 
others,  left  they  render  thofe  diftrefled  and  difconfo- 
late,   who  are   dear  to    God,    and  precious   in  his 


LECTURE   IV.  149 

fight.  And  thou,  convinced  sinner,  be  par- 
ticularly on  thy  guard  againft  fuppreffing  thy  con- 
viftions.  Doll  thou  perceive  in  thy  heart  any  pious 
emotions?  be  careful  to  cherifh  them.  Satan  will 
feek  to  bring  thee  into  a  fnare,  by  tempting  thee  to 
fiiake  them  off.  But  liften  not  to  his  delufions. 
Seek  by  every  mean  of  grace  to  keep  them  alive, 
until  they  produce  a  total  and  unreferved  furrender 
of  thy  heart  to  God. 

4.  Dost  thou  fear  that  thou  hast  com- 
mitted   THE    SIN    AGAINST   THE    HoLY   GhOST, 

and  therefore  give  up  all  hopes  of  being 

SAVED  ? 

a.  Believe  that  this  is  only  a  fuggeftion  of  the 
devil,  an  artifice  devifed  in  the  regions  of  the  damned, 
with  a  view  of  rendering  thy  life  wretched,  and  of  de- 
priving thee  of  all  the  joys  of  religion. 

h.  Thou  fayeft,  "  I  have  committed  that  awful 
"  fin,  which  fhall  never  be  forgiven ; — my  hopes  are 
"  for  ever  cut  off — I  am  excluded  from  pardon,  and 
*'  debarred  from  expefting  remiffion,  even  through 

"  the  merits  of  Jefus."- In  our  humble  opinion, 

thou  art  wholly  ignorant  of  the  nature  of  the  iin 
againft  the  Holy  Ghoft :  For  if  thou  hadil  the  leaft 
knowledge  of  it,  thou  muft  have  been  perfeftly  fa- 
tisfied  that  thou  couldft  notpoilibly  have  been  guilty 
of  it.  For  the  fin  againft  the  Holy  Ghoft  cannot  be 
committed  but  by  thoje  whofc  under Jlandings  have 
been  illuminated,  and  whofe  attainments  in  the  know- 
ledge of  divine  truths  have  been  peculiarly  great :  and 
who  without  caufe,  for  the  fake  of  fome  temporal  ad- 
vantage, and  from  a  principle  of  hatred  and  oppofition 
to  God,  have  renounced  the  truths  of  the  gofpel,  without 
having  ever  the  leaf  forrow,  diftrefs,  or  contrition  of 
heart  on  that  account :  For  if  any  perfon,  guilty  of 
U 


<^ 


150  THE  PIOUS  COMMUNICANT. 

this  fin,  could  poffibly  feel  that  genuine  fonow  and 
diftrefs  which  would  drive  him  to  God  and  to  Chrift, 
there  would  be  pardon  for  fuch  a  finner,  as  well  as 
for  finners  of  any  other  defcription. — But — remem- 
ber it — thofe  who  have  committed  the  fin  againft  the 
Holy  Ghofl  arc  always  given  over  to  hardnefs  of 
heart.  They  never  feel  the  leaft  compunftion  for 
having  finned;  and  never  do  thofe  unhappy  crea- 
tures experience  the  fmallefl  regard  for  God,  or  the 
honour  of  his  name.  Like  infernal  fpirits  in  the 
gloomy  prifons  of  the  damned,  they  live  but  to  op- 

pofe  and  to  blafpheme. Now,  afflicled  child  of 

God,  who  conceiveft  that  thou  haft  committed  this 
awful  fin, — confider  the  defcription  we  have  given  of 
it,  and  then  afk  thyfelf — "  Have  I  committed  it  ? 
*'  Surely  not,"  if  thou  art  candid,  muftbe  thy  reply  i 
*'  for  I  now  fee  that,  if  1  were  guilty,  my  heart  ne- 
"  ver  would  have  felt  fuch  diftrefs  on  account  of  it; 
"  I  would  have  given  rayfelf  no  concern;  I  would 
"  not  have  been  in  any  wife  folicitous  for  pardon ;  I 
*'  would  never  have  gone  to  God,  nor  panted  after 

*'  him,  as  the  hart  after  the  water  brooks." Well 

then,  lay  afide  all  thy  fears  and  all  thy  doubts,  which 
have  arifen  from  the  awful  temptation,  that  the  fin 
againft  the  Holy  Ghoft  lieth  at  thy  door. 

5.  Or,  doft  thou,  Christian,  think  that  thou 

ART  not  an  object  OF  ELECTING  LOVE,  AND 
THEREFORE  WILT  BE  EXCLUDED  THE  KING- 
DOM   OF     HEAVEN? 

Upon  what  ground  can  ft  thou  draw  the  conelu- 
fion,  that  thou  art  not  elecled  ?  Haft  thou  ever  pe- 
netrated the  purpofes  of  the  Eternal  ?  Are  not  thefc 
the  fecret  things  which  belong  to  God  ?  As  long  as  a 
perfon  lives,  he  can  have  no  perfeft  evidence  of  his 
being  reprobated,  excepting  in  the  cafe  of  his 


LECTURE  IV.  151 

having  committed  the  fin  againft  the  Holy  Ghoft ; 
and  even  in  refpeft  to  one  who  may  appear  to  us  to 
have  been  guilty  of  that  dreadful  crime,  it  is  difficult 
abfolutely  to  determine;  for  from  experience  we  are 
taught,  that  men  may  go  the  greateft  lengths  in  fin- 
ning, and  ftill  become  the  fubje6ts  of  ti;ue  conver- 
fion.  It  is  not  for  us  to  prefcribe  limits  to  the  riches 
of  divine  grace.  On  the  contrary,  the  word  of  God 
prefents  us  with  marks  in  abundance,  by  which  a 
perfon  may  afcertain,  not  only  that  he  is  not  a  vef- 
fel  of  vi^rath,  but  a  vefTel  of  mercy — not  a  reprobate, 
but  an  obje6t  of  ele6ling  love.  And  amongft  the 
great  variety  of  marks,  this  is  one, — That  we  choofc 
God  for  our  portion,  defire  to  walk  in  the  light  of 
his  countenance,  and  follow  after  holinefs.  Alk  thy- 
felf  then,  whether  God  is  the  fupreme  obje6l  of  thy 
delight ;  whether  thou  defireft  that  he  would  direft 
thee  in  all  thy  ways ;  and  whether  thou  art  purfuing 
the  paths  which  he*^hath  fet  thee  ?  And  if  thou 
find  that  thou  canft  honeftly  reply  in  the  affirmative, 
give  thyfelf  no  anxious  concern,  but  leave  fecret 
things  with  God. 

6.    Is    thy    mind    difquieted,    because     thou 

EEAREST,  THAT  NOW  IT  IS  FOR  EVER  TOO 
LATE  FOR  THEE  TO  OBTAIN  SALVATION  ; 
THAT    THY    DAY    OF    GRACE    IS    PAST? This  is  nO 

Other  than  a  temptation  of  Satan.  It  can  never  be 
too  late  for  thee  to  feek  for  grace  at  the  hand  of  God. 
Scripture  gives  one  inllance  of  this,  the  thief  on  the 
crofs,  to  the  end  that  none  might  dcfpair,  and  yet 
but  one,  that  none  might  prefume.  We  read.  Matt. 
XX.  5,  6,  of  fome  that  were  called,  as  well  at  the 
eleventh  as  at  the  ninth  hour.  And  haft  thou  long 
put  off  ferious  thoughts  with  refpeft  to  religion  ? 
Haft  thou  long  delayed  to  return  to  God  ?     It  is 


152  THE  PIOUS  COMMUNICANT. 

high  time  now,  that  thou  awake,  that  thou  attend  to 
the  things  that  belong  to  thine  everlaf^ing  peace.  God 
is  ftill  ftretching  out  his  hand  all  the  day  long,  and 
moH:  preflingly  invites  thee  to  his  communion. 

Having  thus  attempted  to  remove  the  difficulties 
with  which  thofe  are  opprefled  who  are  commencing 
a  religious  life,  and  to  animate  them  to  make  farther 
progrefs,  let  us  now  addrefs  a  word  to  thofe  who 

HAVE     BEEN     LONGER    ON    THE     WAY,    but    who    at 

the  fame  time  have  their  fears,  that  their  ftate  is  not 
a  gracious  one. 

1.  Are  thy  fears  and  diflrefles  caufed  by  a  fenfe 
of  thy  remaining  corruptions,  which  break  out,  on 
every  temptation  ? 

a.  Confider  that  grace  does  not  entirely  exclude 
the  corruptions  with  v/hich  fm  hath  contaminated 
our  natures.  God  hath  permitted  them  to  remain, 
that  his  people  might  not  be  exalted  above  meafure,' 
that  Jefus  and  his  blood  mig^t  conftantly  be  pre- 
cious to  them, — that  they  might  be  excited  to  ap- 
ply daily  unto  him  as  to  the  fountain  which  is  open- 
ed for  fm  and  uncleannefs, — and  that  they  might  be 
awakened  to  ardent  defires  to  obtain  perfedion.  The 
apoftie  Paul,  that  greateft  of  faints,  complained  in 
the  mod  afFe6ling  terms,  of  the  plagues  of  his  heart, 
and  of  the  body  of  fm,  Rom.  vi. 

h.  This  mud  alfo  produce  a  fenfe  of  fhame,  and 
humble  thee  in  the  dull,  that  thou  hafl:  not  with 
more  earneftnefs  oppofed  fm,  efpecially  the  Jins  that 
more  eafily  befet  thee,  thy  bofom  fins,  and  that  thou 
doll  not  watch  with  greater  circumfpeftion  over  thy 
heart,  by  which  thou  wouldft  not  be  in  danger,  fo 
readily,  of  liljcning  to  the  fuggeftions  which  it  offers. 

c.  But  that  thou  maycfl  flill  be  encouraged,  ex- 
amine with  care  how  thy  heart  is  affe6led  with  rcfpctl 


LECTURE  IV.  ,53 

to  fin. — Art  thou  often  furprifed  into  it,  againfl  thy 
will  ?  and  when  thou  falleft  into  any  tranfgreflion, 
does  not  thy  heart  fmite  thee  ?  Art  thou  not  filled 
with  diftrefs  ?  Canft  thou  not  appeal  unto  God,  that 
thou  haft  no  greater  defire  than  to  become  more  ho- 
ly, and  to  have  fin  more  and  more  mortified  ?  Doft 
thou  not  often  go,  with  thy  heart  fmful  and  polluted 
as  it  is,  to  the  Lord  Jefus,  not  barely  that  thou  may- 
eft  obtain  remiflion  through  his  blood,  but  that  thou 
mayeft  alfo,  by  his  holy  Spirit,  receive  ftrength  to 
oppofe  fin  ?  Art  thou  not  compelled  to  fay,  "  O  my 
**  God !  I  cannot  any  longer  fupport  a  load  fo  in- 
"  tolerable.  My  fins  are  gone  ove?'  my  head,  as  an 
*'  heavy  burden.    They  are  too  heavy  for  me." 

And  are  not  thefe  exercifes  a  full  evidence  that 
fin  hath  no  more  dominion  over  thee,  and  that  the 
principle  of  grace  is  in  thy  heart  ? 

2.  Art  thou  diftrelTed  becaufe  of  thine  ignorance, 
becaufe  thy  knowledge  of  divine  truths  is  circum- 
fcribed  within  fuch  narrow  bounds  that  thou  canft 
not,  like  other^s,  oonverfe  upon  them  with  perfpi- 
cuity  ? 

a.  A  conviftion  of  this  may  produce  a  fenfe  of 
fhame,  but  it  ought  not  to  lead  thee  to  defpond.  It 
fhould  not  operate  as  a  caufe  of  anxious  diftrefs,  but 
as  an  excitement  to  thee  to  feek  to  increafe  in 
knowledge. 

b.  For  thine  encouragement  we  cannot  but  re- 
mark, that  perhaps  in  thy  youth,  that  precious 
feafon  for  improvement,  thou  hadft  but  little  oppor- 
tunity of  making  much  proficiency  in  knowledge; 
and  at  the  time,  when  God  manifested  him- 
felf  to  thy  foul,  fuch  was  thy  fituation*  in  life,  that 
thou   wert  unable  to  make  much   progrefs  in  the 


154  THE  PIOUS  COMMUNICANT. 

fcience  of  thingvS  heavenly  and  divine.     And  with  all 
this  thy  God  is  acquainted. 

c.  A  perfon  may  attain  to  falvation  with  a  com- 
paratively frnall  degree  of  knowledge.  The  meafure 
God  hath  not  revealed.  If  thou  haft  an  experi- 
mental knowledge  of  the  effential  and  leading  doc- 
trines of  the  gofpel,  it  is  fufficient,  and  thou  wik 
not  deny  but  that  with  thefe  thou  art  acquainted. 

d.  It  is  very  poflible  that  thou  enjoy  eft  more  of 
the  fweetnefs,  and  feeleft  more  of  the  power  of  divine 
truths,  than  others,  whofe  knowledge  is  very  exten- 
five-and  enlarged.  And  it  is  certain,  that  if,  like 
fome  thou  canft  not  learnedly  reafon,  thou  canft 
fpeak  feelingly  and  experimentally  on  divine  fubje6ls, 
which  is  certainly  a  far  greater  attainment. 

e.  And  if,  either  through  a  defeft  in  thy  natural 
powers,  or  want  of  an  opportunity  of  improvement 
in  divine  knowledge,  thou  canft  not  be  as  ufeful  to 
others  as  thou  wouldft,  remember  there  is  a  diverfity 
of  gifts.  Do  only  what  thou  canft  for  God,  the 
oflFer  of  thy  mite  will  be  acceptable  to  him. 

/.  Comfort  thyfelf  with  this  pleahng  reflexion, 
that  the  change  which  thou  wilt  experience  when 
thou  fhalt  enter  into  that  glorious  habitation  which 
thy  Jefus  hath  gone  to  prepare  for  thee,  will  be  fo 
great,  that  thy  knowledge  which  is  now  fo  imperfect 
Ihall  bear  the  ftamp  of  perfeftion.  Thou  flialt  know 
even  as  thou  art  known. 

3.  Art  thou  at  times  alarmed,  becaufe,  when  thou 
gavcft  thy  foul  to  God,  thou  didft  not  experience 
that  joy,  that  freedom  which  others  have  felt  ?  Be  it 
even  fo — What  then  ?— We  confefs  it  to  be  very 
pleafmg,  and  a  fource  of  exquifite  delight,  to  be  thus 
excrcifcd  in  the  a6l  of  devoting  ourfelves  to  God; 
but  ftill,  the  want  of  this  experience  is  not  an  evi- 


LECTURE  IV.  1^5 

dence  that  thou  haft  never  done  it — that  thou  art  yet 
in  a  gracelefs  ftate.  A  trembhng  hand,  and  an  eye 
ftreaming  with  tears,  are  peculiarly  agreeable  to  God. 
Many  a  foul  hath  come  to  him,  as  it  is  faid  the  chil- 
dren of  Ifrael  Ihall  come  in  the  latter  days,  f curing 
the  Lord  and  his  goodnefs.  Although  Efther  ap- 
pi'oached  the  king  with  a  fearful  heart,  and  with 
fentiments  like  thefe — If  I  perijli,  I  perijli,  yet  the 
fceptre  was  reached  out  to  her,  and  ihe  foimd  favour 
in  the  eyes  of  the  king.  To  draw  near  to  God  in 
fuch  a  frame  of  foul,  argues  often  a  ftrongcr  faith 
than  to  come  to  him  in  the  exercife  of  great  joy. 
And  afterwards  God  frequently  ftiows,  that  fuch  an 
approach  was  pleafing  to  him ;  as  perhaps  thou  thy- 
felf  may  eft  have  experienced. 

4.  Art  thou  diftrelTed,  becaufe  thy  growth  in  grace 
is  fmall,  compared  even  with  thofe  who  have  been 
a  much  fhorter  time  on  the  road  than  thou  haft  been  ? 

a.  This  circumftance  may,  yea,  ought  to  make 
thee  more  humble ;  nor  is  it  matter  of  aftonifhment 
to  us  that  thou  art  brought  to  a  ftand,  and  made  to 
reafon  thus  with  thyfelf :  "  Am  I  truly  in  the  way 
"  to  heaven  ?  If  I  were,  whence  is  it  that  I  do  not 
"  advance  more  in  the  divine  life  ?  Surely  there  is 
"  for  me  as  well  as  for  another,  a  fulnefs  in  Jefusj  to 
*'  enable  me  to  bring  forth  much  fruit."  Make  then 
careful  fearch  whether  the  caufe  of  not  progreffing 
is  not  with  thyfeif,  and  let  fhame  cover  thy  face  on 
that  account,  in  the  prefence  of  thy  God. 

b.  But  it  is  fometimes  the  efre61:  of  Jehovah's  fo- 
vereign  determination,  that  one  believer  grows  more 
in  grace  than  another.  It  is  in  grace  as  it  is  in  na- 
tuKe :  One  man  more  rapidly  attains  to  his  full 
growth  than  another.  It  does  not  unfrequently  hap- 
pen, that  thofe  who  are  more  advanced  in  life  are 


,56  THE  PIOUS  COMMUNICANT. 

furpaiTed  by  thofe  who  are  in  their  prime,  both  in 
aftivity  of  body  and  in  ftrength  of  mind.  It  is  alfo 
the  cafe  in  the  divine  life.  Some  of  God's  dear  chil- 
dren, for  wife  and  holy  reafons,  are  fuffered  to  travel 
the  celeflial  road,  languifhing  as  they  proceed,  fur- 
rounded  by  thick  darknefs,  and  encompaffed  with 
many  difficulties ;  whilft  others  run  their  race  with 
joy,  and  thus  with  far  greater  fpeed  advance  and 
leave  their  elder  brethren  at  a  diflance  in  the  rear. 

c.    It  is  poffible  that  thou  art  growing  in  grace 
more  than  thou  doft  imagine,  although  it  be  not  fo 
vifible  and  apparent  in  thyfelf  as   it  is  in  others. 
The   fruits   thou   bringefl   forth,   couldft  thou  but 
realize  them,  are  as  much  tokens  of  a  gracious  ftate, 
as  thofe  which  other  Chriftians  produce.     What!  is^ 
not  that  meek  and  lowly  heart,  that  cleaving  with 
all  thy  foul  to  the  Lord,   that   high  eftimation  of 
Jefus,  thofe  effufions  of  love,  that  looking  oft  from 
felf,  and  that  living  upon  free  grace, — are  not  thefe 
fruits,  fecret  fruits  of  the  Spirit's  divine  and  effica- 
cious operations  on  thy  foul  ?   To  be  thus  exercifed, 
is  it  not  to  increafe  in  grace  ?   But  thy  God  is  pleaf- 
ed  to  conceal  this  from  thee,  to  keep  thee  humble, 
and  to  make  thee  feel  more  of  thy  dependance  on 
him  who  difpenfes  all  his  bleffings  according  to  his 
fovereign  will. 

d.  Other  Chriftians  who  now  appear  to  thee  ad- 
vancing with  fuch  a  quickened  pace,  may  poflibly 
live  to  fee  the  time  when  things  fhall  not  go  on  fo 
profperoufly.  When  firft  thou  didll  experience  the 
power  of  religion  on  thy  heart,  thy  progrefs  was 
greater  than  it  is  at  prefent.  Whilft  that  firft  fire 
burned, — whilft  that  firft  zeal  and  engagednefs  G»n- 
tinued,  the  foul  could  as  it  were  break  through 
evtry  difficulty,  and  overcome  every  obftacie  in  its 


LECTURE  IV.  157 

way.  But  no  fooner  does  that  flame  decreafe,  than 
the  foul  appears  ftationary,  and  unable  to  progrefs 
in  the  ways  of  religion.  But  this  is  not  mentioned 
with  a  view  to  difhearten  and  difcourage  babes  in 
Chrift,  but  to  warn  them,  on  the  one  hand  to  be 
watchful  over  themfelves,  to  beware  of  backfliding, 
^nd  to  continue  advancing  in  their  heavenly  courfe  ; 
and  on  the  other  hand,  to  fet  them  on  their  guard 
againft  judging  lightly  of  others.  Let  him  that  Jland^ 
eth,  take  heed  lejl  he  jail.  Be  not  high-minded^  but 
fear. 

5.  Or  dofl;  thou  fay, — Once  I  was  alTured  of  my 
being  in  the  faith ;  but  now  I  walk  in  darknefs,  and 
on  this  account  I  fear  that  my  former  experiences 
were  imaginary ;  for  had  they  been  genuine,  God 
would  now  have  manifefted  himfelf  to  my  foul  ?— • 
This  difficulty  may  proceed  from  ignorance ;  for  no- 
thing is  more  common  than  for  God  to  deal  dif- 
ferently with  his  people  at  different  periods.  Read 
the  whole  word  of  God,  thou  wilt  fee  that  at  one 
time  his  people  walk  in  darknefs,  at  another  in  the 
light  of  God's  countenance.  It  is  the  good  pleafure 
of  our  heavenly  Father,  that  his  children  iliould  live 
by  faith,  "not  by  fenfe.  Doe5  it  fometimes  happen 
that  believers  have  their  hearts  enlarged,  obtain  views 
of  their  intereft  in  Chrill,  and  have  the  glories  of 
heaven  fet  before  them  ?  It  is  indeed  a  fource  of  en- 
couragement, but  it  is  not  a  foundation  on  which 
they  fhould  reft.  And  has  the  Lord  at  fome  paft 
period  of  thy  life  granted  unto  thee  fuch  bright  and 
delightful  profpeds  ?  And  wert  thou  then  convinced 
that  the  work  was  done  in  truth  ?  It  is  flill  a  real 
v\;prk; — for  God  is  faithful.  But  perhaps  thou  haft 
not  been  fufficiently  careful  to  preferve  the  light 
which  then  beamed  upon  thy  foul,  ijnd  thy  walk 
X 


ijS  THE  PIOUS  COMMUNICANT. 

and  converfation  perhaps  have  not  been  marked  by 
that  tendfernefs  which  the  word  prefcribes ;  and  that 
for  thefe  things  the  Lord  hath  been  pleafed  to  con- 
ceal from  thee  his  countenance.  Humble  thyfelf 
then  before  Jehovah,  but  let  not  thy  confidence  be 
fhaken.     Although  thou  seest  not,  yet  thou  mufl 

BELIEVE. 

6.  Art  thou,  Chriftian,  diftrelfed,  and  doil  thou 
doubt  of  thy  ftate — becaufe  like  others  thou  can  ft 
not  point  to  the  time  when  any  remarkable  elTential 
change  took  place  in  thee,  but  from  thy  earliefl  youth 
haft  had  religious  impreffions  ? — We  obferve, 

a.  That  God's  word  fpeaks  of  numbers,  as  Oba- 
diah,  Jeremiah,  and  Timothy,  who  were  converted 
in  the  fpring  feafon  of  their  lives.  Many  inftances 
of  this  are  found,  befides  what  the  Scriptures  relate. 
It  is  therefore  no  uncommon  circumftance. 

b.  Thou  muft  not  examine  thyfelf  by  thofe  marks 
xvhich  refpe6l  the  firft  principles  of  grace ;  but  by 
thofe  which  the  children  of  God  find  in  themfelves 
as  long  as  they  are  travelling  the  celeftial  road. — 
Come  then,  afk  not,  "  Was  there  a  time  when  I 
"  pa{red  from  death  unto  life,  and  received  like  Ca- 
"  leb  another  fpirit  ?"  but  ferioufly  enquire,  What 
doft  thou  at  prefent  experience  ?  Doft  thou  not 
know  that  thou  art  altogether  unholy  and  unclean  ? 
Is  there  any  good  thing  in  thee,  on  which  thou 
wouldft  dare  to  reft,  for  acceptance  with  God  ?  On 
the  contrary,  doft  thou  not  di (cover  that  the  longer 
thou  liveft  the  more  finful  thou  findeft  thyfelf  to 
be  ? — a  certain  evidence  this,  that  thou  haft  been  di- 
vinely illuminated,  at  leaft  fo  far  as  to  fee  that  thy 
heart  is  deceitful  and  defpcrately  wicked.  Agaip, 
doft  thou  not  feci  that  thy  foul  is  exercifed  by  taith 
and  love  to  the  Lord  Jefus  ?    Haft  thou  no  efteem 


LECTURE  IV. 


159 


for  glorious  Chrift  ?  Is  he  not  precious  to  thee,  yea 
moft  precious  ?  Doft  thou  not  often  give  him  thy 
heart  ?  And  to  evidence  that  thou  art  in  earneft, 
haft  thou  not  a  fincere  defire  to  Hve  before  him,  and 
to  devote  all  thy  time  and  all  thy  powers  to  his  fer- 
»vice  ? 

Art  thou  compelled  to  confefs  that  thefe  are  thine 
exercifes  ?  Thou  haft  then,  not  the  leaft  reafon  to 
doubt  as  to  thy  ftate,  or  for  a  moment  to  be  diftreff"- 
cd  concerning  it.  Praife  thy  God,  and  be  grateful 
to  him,  fo]-  having  inclined  thee  even  from  thy  youth 
to  purfue  the  things  of  religion. 

7.  Are  others  made  to  doubt  of  their  ftate,  from 
the  circumftance— that  the  wicked  profper  in  the 
world,  and  that  they  have  to  pafs  through  life  buf- 
feting the  ftorms  of  adverfity.  It  was  this  which 
diftrefled  the  pious  mind  of  Afaph,  Pfal.  Ixxiii.  and 
there  is  as  little  ground  for  thee  to  be  diftrefled  on 
account  of  tbofe  difpenfations  of  Divine  Providence 
as  there  was  for  him :    For, 

a.  There  are  no  truths  more  certain  than  thefe, — • 
that  many  art  the  affliBiom  of  the  righteous,  and  that 
zuhom  the  Lord  loveth  he  chajleneth.  Yes,  thofe  whom 
he  moft  affectionately  regards,  are  often  called  to  the 
fevereft  trials.  By  this  the  Eternal  deligns  to  weati 
them  from  the  world,  and  to  make  their  graces  ffiine 
with  brighter  luftre.  And  do  infidels,  and  men 
whofe  principles  are  moft  loofe  and  abandoned,  bafic 
beneath  a  profperous  fun  ?  Is  it  not  often  in  wrath  ? 
At  beft  their  portion  lies  below — They  know  no 
other  happinefs.  Of  this  Afaph  was  fenfible,  when 
he  went  into  the  fanftuary  of  God.  Believer — think 
it  then  no  ftrange  thing,  that  thy  Father  vifiteth  thee 
with  the  rod,  and  giveth  thee  chaftifing  ftrokes. 

b.  Doft  thou  not  often,  in  the  yqtj  midft  of  thine 


i6o  THE  PIOUS  COMMUNICANT. 

affliftions,  experience  that  the  Eternal  manifefts  his 
divine  prefence,  and  that  his  power  is  put  forth  for 
thy  deUverance,  and  that  at  a  time  when  all  fuccour 
has  failed,  and  thou  canft  fee  no  way  of  efeape. — 
Learn  from  this,  that  tby  God  caretk  for  thee  ;  that 
his  paternal  eye  is  upon  thee,  and  that  he  will  never 
leave  nor  forfake  thee.  Didft  thou  but  duly  con- 
fider  thefe  things,  fo  far  from  leading  thee  to  an  un- 
favourable conclufion  with  refpeft  to  thy  ftate,  thou 
wouldft  become  more  eftablifhed  and  confirmed  in 
the  belief,  that  thou  art  his  child,  and  thai  he  is  thy 
covenant  God. 

c.  Examine,  whether  the  affliftions  which  have 
been  fent  have  not  been  fanftified,  and  produced  the 
peaceful  fruits  of  righteoufnefs.  Do  they  not  make 
thy  heart  lefs  attached  to  this  world,  and  caufe  thine 
afFeftions  to  be  placed  more  on  heavenly  objefts  ? 
Art  thou  not  compelled,  from  what  thou  hafl;  expe- 
rienced in  feafons  of  diftrefs,  to  withdraw  thy  confi- 
dence from  the  creature  as  incapable  of  being  a  fuF- 
ficient  portion  to  thy  foul,  and  to  place  thy  truft 
alone  in  the  Lord,  as  one  who  is  able  to  fatisfy,  to 
comfort  the  immortal  fpirit.  All  thefe  are  conclu- 
five  evidence,  that  thine  affliftions  are  working  toge- 
ther for  thy  prefent  and  eternal  good. 

8.  Is  it  the  language  of  thy  heart,  Chriftian,  "  I 
*'  have  reafon  to  doubt  of  my  intereft  in  the  merits 
*'  of  the  Redeemer ;  for  I  dare  not  communicate  to 
*'  any  perfon  whatever,  what  horrid,  what  blafphe- 
*'  mous  thoughts  obtrude  themfelves,  efpccially  when 
**  I  am  engaged  in  the  moft  holy  duties  of  religion.'' 
With  a  view  to  thy  comfort,  we  would  jufl  remark, 

a.  That  this  is  nothing  uncommon  with  the  peo- 
ple of  God.  Many  eminent  Chriftians  have  com- 
plained oa  this  point  equally  with  thyfelf.     Think 


LECTURE  IV.  ,61 

it  not  then  a  new  cafe.  If,  when  affailed  by  the 
grand  adverfary  of  thy  foul,  blafphemous  thoughts 
are  fuggefted, 

b.  Learn  to  diftinguifli  between  thoughts  which 
immediately  proceed  from  the  heart,  and  thofe  fiery 
darts  which  Satan  fhoots  into  it.  It  is  indeed  true, 
that  our  hearts  are  wicked  and  depraved  enough  to 
produce  the  moft  finful  thoughts,  and  hence  it  is  dif- 
ficult to  make  the  propofed  diftinftion.  However, 
it  may  be  made. — Do  thofe  finful  thoughts  overtake 
thee  by  furprife,  when  thy  mind  is  employed  on 
other  fubjeds  ?  When  they  arife,  do  they  excite  ab- 
horrence ?  Do  they  difpofe  thee  to  wreftle  and  pray 
againft  them  ?  Then,  believe  it — they  are  tempta- 
tions from  hell,  and  thou  ihouldll  view  them  more 
as  SUFFERINGS  and  as  severe  trials,  than  as 
SIN.  But  are  the  thoughts  of  which  thou  art  com- 
plaining, idle,  vain,  worldly,  infomuch  that  thou 
art  rendered  by  means  of  them  unfit  for  holy  duties, 
it  is  certainly  an  evidence  of  the  exiflence  of  in- 
dwelling corruptions,  on  account  of  which  it  be- 
coraeth  thee  indeed  to  be  humbled,  but  not  to  judge 
unfavourably  with  refpeft  to  thy  Rate — For  the  very 
a6l  of  feeing  that  in  thy  heart  fuch  ftrong  corruptions 
obtain,  and  of  groaning  beneath  a  prefTure  fo  great, 
are  marks  and  ftrong  evidences  of  grace. 

9.  Art  thou  afraid,  that  thou  art  not  fincere  in  the 
profefiions  of  religion  which  thou  haft  made,  becaufe 
when  thou  art  engaged  in  fecret  duties  thou  art  dull 
and  lifelefs,  but  when  in  company  full  of  animation. 

We  grant,  that  this  may  produce  great  diftrefs, 
and  raife  doubts  in  the  mind — We  grant  that  there 
are  many  hypocrites,  who  can  fpeak  with  an  uncom- 
mon degree  of  accuracy  and  apparent  ardour  on  the 
fubjefts  of  religion,  but  who  at  the  fame  time  never 


i62  THE  PIOUS  COMMUNICANT. 

have  felt  the  power  of  gofpel  truths  upon  their  hearts. 
— To  fuch  we  do  not  addrefs  ourfelves ;  for  fuch  are 
ftrangers  to  that  diftrefs  of  which  we  are  now  fpf  ?k- 
ing, — To  THEE  we  fpeak,  whocomplainefl  that  thy 
frames  are  not  lively,  and  doft  conclude  confequent- 
ly,  that  thy  flate  is  far  from  being  a  gracious  one:  for 
thy  comfort,  and  encouragement  we  obferve, 

a.  That,  to  unfit  the  foul  for  fecret  duties,  is  the 
great  point  which  Satan  feeks  to  gain :  for  he  is  aware 
that  to  be  fuitably  exercifed  at  thofe  feafons,  tends 
much  to  promote  the  Chriftian's  joy  and  comfort. 

I.  I  afk  thee  further,  canfl  thou  feel  any  fatisfac- 
tion,  if  having  been  in  fecret  with  thy  God,  thy 
frames  have  been  fpiritlefs,  and  languid  ? —  Is  not 
this  a  matter  of  lamentation  to  thee  before  the  Lord? 
And  art  thou  at  any  time  quickened,  when  retired  to 
meet  with  thy  God  ?  is  it  not  the  life  of  thy  foul;  is 
not  the  experience  of  fuch  heavenly  frames  more  pre- 
cious to  thee,  than  all  which  this  world  affords  ?  Say, 
Cliriftian,  are  not  thefe  things  evidences  of  thy  fin- 
cerity  and  uprightnefs  ? 

lo.  Once  more,  doft  thou  doubt  of  thy  being  in 
a  gracious  ftate,  becaufe  in  the  good  a6lions  which 
thou  mayeft  have  performed,  thou  haft  not  had  the 
glory  of  God  in  view,  but  thine  own  ?  We  anfwcr. 
It  is  a  fad  :  felfifh  motives  too  often  are  the  fprings 
of  adion,  and  not  feidom  are  found  mixed  with  our 
beft  performances :  this,  Chriftians  who  have  been 
far  advanced  in  the  divine  life,  have  found  to  their 
forrow.  The  following  example  will  elucidate  pre- 
cifdy  our  meaning.  A  minifter  of  the  gofpel,  having 
prepared  to  preach,  and  to  publifti  to  finners  the 
glad  tidings  of  falvation,  leaves  his  ftudy,  having 
tiie  PUREST  and  most  pious  intention  of  being 
jnftiumental  towards  the  extenfion  of  the  Redeemer  s 


LECTURE  IV.  ,63 

kingdom,  in  the  perfuafion  of  finners  to  enter  into 
the  fervice  of  God.  With  fuch  objefts  in  view,  he 
enters  the  Temple  of  the  Moft  High ;  he  engages 
in  fpeaking  on  themes  the  moft  interefting,  heavenly, 
and  divine.  Now,  it  pleafes  the  Lord  to  elevate  his 
heart,  to  animate  his  foul  with  zeal,  and  he  delivers 
truth  as  with  an  angel's  tongue ;  he  fees  every  audi- 
tor ferious  and  afFefted.  Now,  Satan  comes,  enkin- 
dles in  his  heart  fome  fparks  of  pride :  his  language 
now  is  '•  a  difcourfe,  delivered  with  fuch  animation, 
*'  with  fo  much  ferioufnefs,  and  with  fuch  apparent 
*'  power,  will  not  fail  to  endear  me  to  the  pious, 
**  and  caufe  my  fame  as  a  Preacher  to  extend  far  and 
"  wide." — But  does  God  give  him  grace  to  watch 
over  his  heart ;  does  he  perceive  fuch  fentiments 
rufhing  in  upon  his  mind,  he  endeavours  to  refill 
them,  and  will  not  harbour  them  even  for  a  moment, 
being  fully  perfuaded  that  the  glory  of  all  belongs 
to  God,  and  that  from  him  proceeds  any  ability  he 
may  poffefs,  to  engage  in  the  work  of  the  Lord. 

Thus  we  fee  that  a  perfon's  views  in  afting  may 
be  pure,  and  at  the  fame  time  finful  motives  may 
obtrude  themfelves,  if  God  himfelf  give  us  not  a  heart 
to  guard  againft  them.  But  it  is  no  ground  on  which 
thou  oughteft  to  confider  thy  Itate  hopelefs,  even  if 
thou  fhouldil  not  find  the  motives  of  aftion  fuch  as 
thou  wouUIt  wifh.  Doll  thou  alk  then,  "  What  mull 
"I  do?  for  it  is  this  which  keeps  me  back  from 
*'  doing  mnny  things  which  I  would  otherv/ife  psr- 
"  form." — We  anfwer, 

a.  Leave  not,  on  this  account,  any  duty  undone, 
which  thou  art  convinced  ought  to  be  performed; 
for  wert  thou  to  deiay  the  performance  of  duty  until 
thou  wert  perfectly  free  from  fm,  thou  wouldft-  never 
perform  a  hngle  good  attion.    It  hath  pleafed  God 


i64  THE  PIOUS  COMMUNICANT. 

to  permit  all  thy  works  to  be  contaminated  with  fiti, 
to  the  end  that  thou  mighteft  be  humbled  in  his  pre- 
fence,  and  conftantly  flee  to  the  blood  of  Chrift  for 
pardon. 

b.  When  thou  findeft  that  pride  begins  to  rife, 
conlicier  thy  depravity,  the  wickednefs,  and  deceitful- 
nefs  of  thy  heart.  This  will  greatly  tend  to  keep 
thee  little  in  thine  own  eyes. 

c.  Humble  thyfelf,  with  Hezekiah,  before  the 
Lord,  and  bewail  the  pride  of  thine  heart,  than  which 
nothing  is  more  unbecoming  worms  of  the  duft. 

^.  In  the  mean  time,  comfort  thyfelf  with  this  con- 
fideration,  that  the  complaints  which  thou  makeft 
concerning  thy  pride,  prove  that  thou  art  lincere  in 
thy  profeffion ;  for,  to  fee  the  corruptions  which  lie 
lurking  within,  requires  fpiritual  light;  and  to  mourn 
over  them,  and  to  oppofe  them,  is  a  fure  fign  that 
their  dominion  is  broken. 

Thus,  in  as  concife  a  manner  as  poffible,  have  we 
attempted  to  remove  the  fears  and  doubts  which 
arife  in  the  minds  of  true  Chriflians. 

We  now  proceed  to  the  fourth  and  last  thing 
propofed,  which  was  to  adminifter  counfel  and  di- 
redion  to  diflrefTed  and  doubting  fouls,  as  to  the 
manner  in  which  they  ought  to  conduft  themfelves, 
fo  as  to  approach,  with  profit  and  advantage,  the 
holy  fupper  of  our  Lord. 

1.  Seek  to  have  thy  heart  brought  to 
A  CALxM  AND  COMPOSED  FRAME,  in  Order  that 
thou  maycft  be  able  rightly  to  apprehend 

a.    The   true   nature   of   convictions. 

Thou  thinkefl  perhaps  that  no  convidlions  can 
be  genuine,  but  thofe  which  are  accompanied  with 
much  diftrefs,  and  the  moll  alarming  fears,  and  which 
exhibit  (in   in  all  its  horrid  and  aggravated  forms; 


LECTURE  IV,  165 

but  this  is  an  improper  and  erroneous  idea  :  always 
believe  it  to  be  a  truth,  as  has  already  been  hinted, 
that  conviftions  are  only  defigncd  to  make  the  fin- 
nei-confide  no  more  in  his  own  righteoufnefs,  and  to 
excite  him,  as  a  creature  moft  vile  and  miferable,  to 
fly  to  Chrift,  and  to  feek  refuge  beneath  the  Ihadow 
of  his  wings. 

Never  then,  Chriftian,  wilh  to  have  a  greater,  or 
more  awful  view  ©f  fin,  than  will  be  inftrumental  in 
efie^ing  this.  O  \  if  God  were  to  fet  fin  before  thine 
eyes  in  its  true  colours,  the  fight  would  overcome 
thee:   it  is  infupportable  by  mortals. 

b.  Learn  rightly  to  apprehend  the  nature  0/ faith. 
This  will  prove  of  peculiar  advantage  to  thee,  in  ap- 
proaching the  holy  table  of  the  Lord. 

Faith  appears  to  thee  a  grace  which  it  is  more  ar- 
duous to  excrcife,  than  in  fa6l  it  is.  Thou  canll  not 
conceive  that  to  hunger  and  thirfl  after  righteoufnefs, 
to  run,  to  fly  to  Jefus,  to  receive  him,  to  venture  thy 
foul  upon  him,  are  a6ls  by  which  perfons  become 
really  united  to  Chrift,  and  are  made  partakers  of  fal- 
vation.  For  in  thy  conception,  thefe  are  things  which 
thou  art  enabled  eafily  to  perform  ;  thefe  are  exer- 
cifes  in  which  thou  art  every  day  engaged. 

But  we  folicit  thee  to  examine  the  whole  word  of 
God,  and  fee  for  thyfelf  whether  it  be  not  fa6l,  that 
the  everlafting  falvation  of  a  finner  is  conne6led  with 
an  hungering  and  thirfting  after  Chrift,  vv^ith  a  cordial 
reception  of  him  in  all  his  offices,  and  with  looking 
folely,  and  fteadfaftly  unto  Jefus. 

Perhaps  thou  thinkeft  that  faith  muft  be  a  work 
which  is  meritorious,  and  equivalent  to  falvation. — 
To  embrace  a  fentiment  of  this  kind,  would  be  to 
hold  that  for  truth,  which  lies  diredly  out  of  the 
line  of  truth.  Faith  is  no  where  reprefented  as  a 
Y 


1 66  THE  PIOUS  COMMUNICANT*. 

work;  though  as  an  inftrument  it  be  the  hand  thaC 
receives  Chrill  for  falvation,  yet  it  is  a  benefit  of  the 
covenant  of  grace.  Acknowledge  then,  Chriftian, 
that  thy  falvation  flows  altogether  from  the  rich,  free 
and  fovereign  grace  of  God.  If  thou  couldft  only  be 
brought  fo  far  as  to  believe  that  fincere,  ardent,  and 
conftant  defires  after  Chrift ;  that  the  laying  of  our- 
felves  at  his  feet,  as  creatures  mofl  unworthy  to  obtain 
falvation  at  his  hands,  was  true  and  genuine  faith, 
then  thou  wouldfl  readily  grant  that  thou  waft  in 
reality  a  believer,  feeing  thefe  are  more  or  lefs  thine 
exercifes,  by  day  and  by  night,  at  home  and  abroad, 
in  fecret  and  in  public;  and  we  affure  thee,  that 
there  are  many  now  in  glory,  who  never  knew  in 
their  experience  any  other  kind  of  faith. 

c.  Seek  alfo  rightly  to  underjland  the  nature  of 
ajfurance,  and  efpecially  that  a  diftin61:ion  muft  be 
obferved  always  between  that  which  is  ordinary, 
and  that  v/hich  is  extraordinary.  Perhaps  thou 
haft  thought  that  then  perfons  only  are  afilired  of 
their  faith,  when  the  Eternal  embraces  them  in  the 
arms  of  his  love,  careffes  them,  and  addreffes  their 
hearts,  in  language  the  moft  tender  and  expreflive  of 
his  complacency  in  them.  But  this  is  extraordinary, 
or  immediate  affurance. 

But  ordinary  affurance  is  fomething  quite  diff^erent 
from  that  juft  defcribed.  It  may  be  obtained  by  the 
Chriftian,  on  examining  whether  the  marks  of  grace, 
laid  down  in  the  word  of  God,  have  been  found  in 
him.  If,  for  inftance,  he  finds  that  he  is  poor  infpirit^ 
diftrelfed  on  account  of  fin ;  that  he  hungers  and 
thirrts  after  the  Lord  Jefus,  and  earneftly  defires  to 
be  holy  in  heart  and  life,  he  may  conclude  that  his 
falvation  is  fare.     The  word  of   God   pronounces 


LECTURE  IV.  i«7 

BLESSED,   perfons  who  are   exa6lly  of  fuch  a  def- 
cription. 

2.  We  advife  thee,  as  thou  art  again  preparing 
to  approach  the  holy  fupper  of  the  Lord,  to  retire 
in  fecret,  and  refledling  on  the  paft  periods  of  thy 
life,  to  fee  whether  thou  canft  not  recolle6l  the  time 
when  thy  heart  was  inflamed  with  love  to  God,  and 
ardently  longed  after  Jefus ;  when  petition  upon 
petition  was  by  thee  prefented  to  the  throne,  and 
when  thou  wert  able  to  devote  thyfelf  to  him,  as 
thy  mighty  redeemer.  Doft  thou  reply  in  the  affirm- 
ative, and  acknowledge  that  thefe  have  been  thine 
exercifes;  but  at  the  fame  time  doft  thou  add,  "  Thefe 
*' were  but  momentary  exercifes;  they  lafted  but  for 
**  a  Ihort  feafon.  I  am  now  walking  in  darknefs, 
"  I  am  at  a  lofs  what  judgment  to  form  with  re- 
*'  fpe6l  to  myfelf ;  I  am  fearful  that,  after  all,  I  have 
*' experienced  nothing  more  than  the  common  gifts 
*'  of  the  fpirit,  of  which  the  apoftle  fpeaks  fo  parti- 
*'  cularly,"  Heb.  6. 

3.  AVe  therefore  further  advife  thee  to  leave  all  thy 
former  exercifes  where  they  are,  without  determining 
whether  they  be,  or  be  not  genuine,  and  contemplate 
thefe  four  things,  viz. 

a.  The  amazing  and  unfpeakable  love  of  a  triune 
God,  which  he  difplays  in  the  falvation  of  finners. 

h.  The  need  thou  haft  of  Chrift,  his  all-fufficiency 
as  a  redeemer,  and  his  precioufnefs. 

c.  The  free  and  gracious  invitations  of  life  and 
falvation  which  God  has  been  pleafed  to  make  in 
the  gofpel, 

d.  And  that  thefe  are  made  to  all  who  live 
under  its  miniftration,  without  excluding  any,  al- 
though they  may  have  lived  long  in  the  commiflion 
©f  lias  the  moft  aggravated  in  their  nature.     We  are 


168  THE  PIOUS  COMMUNICANT. 

warranted  in  aflerting  this,  from  the  declaration  of 
Chrift  himfelf :  He  that  comcth  unto  me,  i.  e.  confeff- 
eth  only  that  he  is  miferable,  and  feeketh  life  and 
falvation  in  me  alone,  /  will  in  no  wife  cajl  oict,  be 
he  who  he  may.  It  is  my  glory,  my  crown,  to 
fave  the  chief  of  fmners,  and  make  them  objefts  of 
my  love. 

Having  now  ferioufly  and  calmly  reflefted  upon 
all  thefe  things,  what  thinkeft  thoa  is  thy  duty,  on 
the  fuppofition  even  that  heretofore  thou  haft  never 
clofed  with  Chrift  ?  Is  it  not  that  thou  fiiouldft  this 
very  moment  fet  about  a  bufmefs  of  fuch  vaft  mo- 
ment ?     Come  then, 

4.  In  the  midft  of  all  thy  fears  and  doubts; — 
TAKE  courage;  rim  to  the  Lord  J  ejus ;  venture 
thy  foul  upon  him,  and  fay  with  Efther,  IJ I  periJJiy 
I periJJi,  One  of  thefe  two  things  thou  muft  choofe, 
etp:rnal  death  or  Christ;  there  is  no  Saviour 
befides  him.  A61  like  one  who  is  fhipwrecked.  He 
fees  before  him  a  plank  from  the  veffel,  floating  on 
the  waves ;  and  conceiving  that  by  means  of  it  he 
may  gain  fome  adjacent  land,  he  determines  to  feize 
hold  of  it;  for  fays  he,  "  If  I  do  not,  I  have  to  look 
*'  for  nothing  but  inftant  death.*'  Caft  thyfelf  now, 
whilft  thy  foul  is  overwhelmed  with  diftrefs  and  ago- 
nizing doubts,  upon  Jefus;  he  is  the  ark  where  fafe- 
ty  is  found.  Confider  how  unbounded  is  his  mercy, 
how  free  his  grace-  On  that  account,  we  are  bold 
to  declare,  not  only  that  thou  ftialt  not  perifti,  but 
that  thy  foul  fhall  find  his  loving-kindnefles  mani- 
fefted.  Throw  thyfelf  in  the  arms  of  Jefus ;  eternal 
love,  fovcreign  love,  unchangeable  love,  has  caufed 
them  to  be  widely  extended.  Saviour  is  his  name. 
His  bowels  yearn  with  compaflion  over  miferable 


LECTURE  rV.  169 

linners.  If  to  him  alone  thou  fliefl;,  he  will  receive 
thee  in  mercy. 

5.  Yes,  go  one  ftep  farther,  cordially  receive  the 
Lord  J  ejus,  and  fay,  "  Precious  Jesus,  if  never 
"  previous  to  this  time  I  have  taken  thee  for  my  Sa- 
*' viour,  myall,  I  now  doit.  Thou  art  precious 
"  to  me,  and  thou  alone ;  and  I  will  alfo  haften  to 
"  thy  table,  to  evidence  that  I  am  lincere.  Let  it 
*'  pleafe  thee,  in  the  eating  of  bread,  and  in  the 
"  drinking  of  wine,  to  reveal  thyfelf  to  my  foul." 

Who  knows,  if  thou  didft  a6l  on  this  wife,  but 
the  Lord  would  grant  an  anfwer  to  thy  requeft,  lift 
upon  thee  the  light  of  his  countenance,  make  a  love 
vifit  to  thy  foul,  and  fay  to  thee,  I  am  thy  Jalvation  ; 
At  leaft,  thou  wouldfl  a61:  a  better  part,  than  through 
unbelief  to  be  kept  fo  far  from  his  fellowfhip,  and  fo 
far  from  peace  and  joy  in  believing,  which  muft  al- 
ways be  the  cafe,  whilft  doubts  and  fears  continue. 

But  before  we  conclude  this  le6lure,  a  few  things 
mull  be  faid  by  way  of  application. 

And  FIRST, — THOU  who  art  ftill  in  thy  natu- 
ral STATE,  doft  thou  fay  to  thyfelf,  "  If  men  are 
"  to  be  faved  only  in  the  way  which  has  now  been 
"  pointed  out,  then  the  way  to  heaven  is  a  narrow 
"  way,  and  the  road  leading  thither  extremely  diffi- 
"  cult !" — And  this  circumftance  ought  to  awaken 
thee  to  ferious  refle6lions,  for  thou  haft  never  gone 
one  ftep  in  that  way.  No  troubles,  no  fears,  no 
doubts  have  opprcffed  thy  mind.  Therefore  thou 
art  yet  in  the  gall  of  hitternefs,  and  in  the  bond  of  ini- 
quity. Is  it  not  infinitely  preferable  to  travel  for  a 
fhort  feafon,  a  narrow  and  arduous  path,  and  in  the 
end  be  eternally  faved,- — than  with  the  multitude  to 
run  in  the  broad  road  of  fin,  amufements,  and  fen- 
fual  gratifications,  and  at  laft  be  for  ever  damned  ? 


170  THE  PIOUS  COMMUNICANT. 

Or  art  thou  perfectly  at  rest,  and  un- 
concerned, thinking  thyfelf  secure  of  eternal 
life,  and  prefuming  that  Jefus  is  thy  Saviour  ? — 
But  remember,  sinner,  that  there  exifts  a  vaft  dif- 
ference between  a  falfe  and  true  affurancc.  Permit 
us  here  to  point  out  wherein  the  difference  lies.  It 
may  perhaps  be  a  mean  to  convince  thee  that  thine 
affurance  is  at  beft  but  a  prefumptuous  one.  The 
great  difference  between  a  falfe  and  true  affurancc 
is  difcovered  to  lie  in  the  foundations  on  which 
they  are  refpe6lively  built,  and  in  the  effects 
which  they  produce. 

1.  A  falfe  and  a  true  affurance  differ  with  refpe6l 
to  their  foundations. — 

a.  Properly  fpeaking,  he  whofe  affurance  is  falfe 
and  imaginary,  has  no  folid  foundation  for  it.  But 
prefuming  that  he  has  a  foundation,  it  is  one  which 
can  never  fland ;  for  he  hath  not  as  yet  ever  known 
God,  or  himfelf.  But  the  Chriflian  whofe  affurance 
is  true  has  been  taught  the  chara6ler  of  God,  by  the 
light  of  the  Holy  Spirit  in  the  word,  and  from  the 
fame  fource  he  has  learned  his  own  character,  and 
what  the  Eternal  has  done  for  his  foul. 

h.  The  foundation  on  which  the  one  refls,  is  a 
finjul  love  of  fef ;  which  induces  him,  on  the  firft 
appearance  of  any  good  in  himfelf,  to  imagine  that 
he  is  reconciled  to  God.  His  sinful  actions 
he  views  with  a  favourable  eye,  and  confiders  them 
at  mofl  to  be  contaminated  with  guilt  and  pollution 
in  a  fmall  degree,  unlefs  they  become  public.  His 
virtues,  which  in  the  view  of  God  are  deflitute  of 
merit,  like  the  Pharifee,  he  highly  prizes.  But  the 
perfon  whofe  affurance  on  the  other  hand  is  real, 
difcovers  in  the  fmallefl  fin  fo  much  evil,  that  fhame 
covers  his  face  when  he  appears  before  God,  and  he 


LECTURE  IV.  »7i 

confiders  his  beft  performances  to  be  polluted,  and 
altogether  2.^  filthy  rags. 

c.  A  falfe  alTurance  is  built  alone  on  a  delufive 
confidence  \n  felj-righteoufnefs.  It  caufes  not  its  pof- 
feflbr  to  forfake  the  ways  of  fin.  But  that  afTurance 
which  is  of  the  true  kind  is  founded  upon  the  rights 
eoufnefs  of  Chrifi  only.  Hence,  he  that  has  a  genuine 
aflurance,  lays  himfelf  down  at  Jefus'  feet,  he  is  ftrip- 
ped  of  all  that  righteoufnefs  with  which  he  once 
thought  himfelf  to  be  adorned.  The  precious  Re- 
deemer is  now  his  only  refuge,  and  whilft  he  flies  to 
him,  he  forfakes  the  old  ways  of  fm,  and  bids  them 
an  eternal  adieu. 

2.  True  and  falfe  alTurance  produce  difiPerent 
cflPeas. 

a.  A  true  aflurance  caufes  the  believer  ferioufly 
to  refolve  to  live  a  more  holy  life,  and  to  walk  more 
tenderly  before  the  Lord.  For  his  heart  being  purified 
by  faith  from  the  love  of  fin,  he  is  difpofed  to  put 
into  pradlice  all  the  duties  of  religion.  His  language 
is,  "  Are  there  fo  many  great  and  precious  promifes 
*'  made  to  me,  and  the  fulfilment  of  which  in  part  at 
"  leaft  I  have  experienced,  and  fliall  I  not  perfect 
"  holinefs  in  the  fear  of  the  Lord  ?" 

But  a  falfe  aflurance  may  always  be  known  by 
this  mark: — the  pofleflbr  of  it  is  carelefs  and  inat^ 
tentive  to  duty.  If  he  may  arrive  at  heaven  at  laft, 
and  efcape  the  miferies  of  the  bottomlefs  pit,  then 
all  will  be  well.  In  the  mean  time,  however,  he 
feels  not  the  leafl;  inclination  to  walk  in  that  narrow 
way  which  leads  to  the  manfions  of  the  juft. 

b.  A  true  afl'arance  excites  the  heart  to  love  God. 
The  afl'ured  Chriftian  admires,  with  adoring  grati- 
tude, that  God  has  defigned  to  look  in  mercy  on  one 


,7«  THE  PIOUS  COMMUNICANT. 

like  him,  who  by  nature  is  polluted  and  defiled  with 

fin. 

But  a  falfe  aflfurance  has  nothing  of  this.  He  who 
poffeffes  it  may  addrefs  himfelf  with  feeming  fervour 
and  pathos  to  others,  on  the  love  of  the  Eternal  to 
fmners  of  the  human  race ;  but  in  truth  he  feels  not 
one  foft  afifeaion  move.  His  heart,  whilft  he  fpeaks 
on  a  fubjeft  of  a  nature  fo  animating,  remains  per- 
fe6lly  cold. 

c.  A  true  aflurance  produces  humility  of  hearts 
The  affured  Chriftian  lying  low  in  the  duft  will  ex- 
claim, "  What  is  thy  fervant,  and  what  thine  hand- 
«  maid !  I  am  unworthy  of  the  leaft  of  all  thy  mer- 
"  cies  and  thy  truth."  The  perfon  who  is  refting  on 
an  affurance  that  is  falfe,  is  diftinguilhed  for  his 
pride.  He  boafls  of  his  virtues,  and  conceives  that 
none  poffefs  qualities  as  amiable  as  thofe  which  are 
found  in  him. 

d.  True  affurance  always  makes  its  poffeffor  ryz7- 
ling  to  have  his  heart  fcarched.  He  is  not  afhamed 
to  difcover  to  a  fellow  Chriftian  all  the  fecrets  of  his 
foul, — becaufe  he  is  fearful  of  being  ultimately  de- 
ceived :  and  being  jealous  of  himfelf,  he  frequently 
calls  alfo  upon  his  God  to  fearch  it. 

But  a  falfe  affurance  induces  its  poffeffor  to  Jliun 
every  thing  which  has  the  appearance  of  invefligating 
the  true  fate  of  his  foul,  becaufe  he  would  not  have 
his  peace  deftroyed  by  that  which  would  inevitably 
break  down  the  foundation  on  which  all  his  hopes 
have  been  built. 

e.  A  true  believer,  although  at  certain  periods  he 
may  have  felt  himfelf  affured,  yet  he  is  notfo  always. 
Sin  fometimes  intervenes ;  his  walk  and  converfation 
is  not  perhaps  fo  tender  as  he  could  wifti.  ^  Hence 
proceed  fears,  doubts,  diftrefs.    And  as  affurance  was 


LECTURE  IV.  173 

St  fitft  not  fo  eafily  to  be  attained,  fo  he  knows  that  it 
is  difficult  to  be  regained ;  as  appears  in  the  cafe  of 
David,  Pfalm  li.  But  the  perfon  whofe  affurance  is 
falfe  and  imaginary,  as  it  did  not  coft  him  much 
trouble  to  arrive  at  it,  fo  he  is  not  at  much  labour  to 
maintain  it.  He  always  remains  equally  affured  as 
at  firft. 

Lay  up,  unconcerned  and  carelefs  finner,  thefe 
things  in  thy  heart,  and  frequently  make  them  the 
fubje6ls  of  thy  meditation.  Scrutinize  the  founda- 
tion on  which  thy  hopes  are  ere6led,  and  fee  if  it 
will  ftand  in  the  great  day  when  all  hearts  fhall  be 
fearchcd  by  that  omnifcient  eye,  which  pervades  the 
moft  fecret  receffes  of  the  material  and  fpiritual 
world.  If  thou  haft  not  the  fire  foundation  on  which 
to  reft  whilft  thou  liveft,  thou  mayeft  go  on  com- 
pofedly  enough,  but  in  death  thou  wilt  fuddenly  be 
overtaken  by  everlafting  perdition.  Is  it  a  work  fo 
arduous  to  adminifter  comfort  to  the  redeemed  of 
the  Lord,  who  are  labouring  under  their  various 
tiials  ?  Canft  thou  imagine  that  thou  wilt  fo  eafily 
be  affured,  fo  quietly  pafs  down  the  ftream  of  life, 
and  land  at  laft  on  the  blifsful  Ihores  of  the  celeftial 
Paradife  ?  O  confider  with  due  attention  the  words 
of  Peter — If  the  righteous  he  fcarcely  fived,  where 
"will  the  ungodly  andftnner  appear  ! 

But  thou,  child  of  God,  whom  God  has  fo  highly 
favoured,  that  thou  haft  been  enabled  to  believe  with 
more  than  common  conjidence, — under  what  ftrong, 
what  inviolable  obligations,  art  thou,  to  make  fome 
returns  for  that  fovereign,  eternal,  and  unchangeable 
love,  which  he  hath  manifefted  to  thee. 

Doft  thou  now  walk  in  the  light  ?    Is  all  darknefs 
difpelled  ?    With  that  care  with  which  the  bride  pre- 
lerves  the  jewel,  the  pledge  of  her  hulband's  love,  do 
Z 


174  THE  PIOUS  COMMUNICANT. 

thou  feek  to  preferve  that  enlightened  view  of  thine 
intereft  in  Chrift,  which  the  Holy  Spirit  hath  given 
thee,  left  he  caufe  clouds  and  darknefs  again  to  reft 
upon  thee.  Doft  thou  demand,  O  how  fliall  I  pre- 
ferve it  ?    The  queftion  may  be  anfwered  thus. 

1.  By  walking  circumfpedily,  and  in  the  moft  ten- 
der manner  before  the  Lord — Be  careful,  Chriftian,  to 
avoid  every  a6l  which  might  tend  to  weaken  thy  con- 
fidence when  in  the  divine  prefence. 

2.  When  thou  falleft  into  any  fin,  arife  imme- 
diately, return  to  the  Lord  with  ftiame  and  forrow  ; 
confefs  thy  folly;  the  Lord  will  in  mercy  pardon 
thee,  for  he  knows  what  finful  creatures  we  are. 

3.  Daily  renew  thy  covenant  with  God.  When- 
ever an  opportunity  offers,  moft  folemnly  dedicate 
thyfelf  to  him,  efpecially  when  at  his  holy  table  thou 
doft  commemorate  his  dying  love.  To  renew  the 
covenant  with  the  Lord  is  a  new  feal  of  our  faithful- 
nefs.  And  thou  mayeft  affure  thyfelf,  Chriftian,  that 
thy  God  too  will  not  fail  to  ftied  abroad  his  love  upon 
thy  heart,  his  feal  to  thee,  that  he  never  will  forfake 
thee. 

4.  Willingly  fubmit  thyfelf  to  all  the  difpenfa- 
tions  of  Divine  Providence.  It  is  thy  Father  "  who 
*'  rides  in  the  whirlwind,  and  direds  the  ftorm."  If 
his  ways  with  thee  he  pajl  finding  out,  confider, 
Chriftian,  it  is  thy  God  who  reigns.  He  knows 
what  is  beft  for  thee,  and  therefore  give  thyfelf  whol- 
ly into  his  hand,  and  let  him  do  xvhat  feemeth  good  in 
his  fight. 

But  has  the  Eternal  enabled  thee  to  believe, 
ON  GOOD  GROUNDS,  that  THOU  art  one  of  his 
children  ?  Pity  then  thy  brethren  and  fifters  in  the 
Lord,  who  are  oppreffed  with  fears  and  doubts. 
Deal  tenderly,  difcreetly,  and  in  a  friendly  manner, 


LECTURE  IV.  ,75 

with  them.  Do  they  communicate  to  thee  where 
their  wounds  bleed,  and  where  moft  their  burdens 
prefs  ?  It  behoves  thee,  who  art  aflured  of  thine  own 
converfion,  to  Jlrengthen  thy  brethren ;  for  in  thine 
own  experience  thou  knowefl  that  it  is  not  fo  eafy 
as  fome  imagine  to  arrive  at'  an  aflured  confidence. 

Finally,  Chriflian,  go  on  thy  way  rejoicing ;  and 
ihould  it  fo  happen,  that  thy  light  be  obfcured,  and 
that  darknefs  and  clouds  reft  upon  thee,  remember, 
that  now  the  people  of  God  are  engaged  in  a  war- 
fare ;  but  that  the  time  is  drawing  nigh  when  thou, 
with  all  the  redeemed,  fhall  fhine  in  the  brightnefs  of 
the  fun  of  righteoufnefs,  and,  by  that  light  divine, 
behold  the  God  of  thy  falvation  eye  to  eye  and  face 
iofaccy  and  without  interruption  enjoy  him  for  ever 
and  ever. 


AMEN. 


C    177   3 


THE 


|»IOUS    COMMUNICANT. 

Lecture  V. 

ON   THE   LIFE  OF   FAITH, 


liAVlNG,  in  the  two  former  le6lures,  fpoken  of 
the  affurance  of  faith,  and  attempted  to  remove  thofe 
difficulties  which  prevent  the  people  of  God  fronx 
attaining  to  a  fteadfaft  confidence  of  their  intereft;  in 
the  merits  of  the  bleffed  Redeemer,  we  proceed,  in 
the  prefent  lefture,  to  endeavour  to  excite  thofe  who 
have  affurance  to  that  life  of  faith  which  en- 
courages, animates,  and  caufes  them  to  rejoice,  as 
they  purfue  their  journey  to  the  heavenly  Canaan. 
In  doing  this,  three  things  muft  be  attempted: 

I.  To  Ihew  in  what  the  life  of  faith  confifts. 

II.  To  excite  the  people  of  God  to  afpire  after  a 
more  lively  exercife  of  faith. 

III.  To  point  out  to  them  the  means  of  ad- 
vancing in  the  divine  life. 

Firft,  then,  we  (hall  fhew  wherein  the  life  of  faith 
confifts.  Previoufly  however  to  this,  it  is  proper  to 
remark, 

1.  That  if  it  be  afked,  "  Whether  a  believer,  even 
«  in  a  ftate  of  the  greatefl  declenfion  and  back- 
A  a 


I7S  THE  PIOUS  COMMUNICANT. 

'•  fliding,  may  be  confidered  as  living  by  f^'itb  ?"  ^v'e 
anfwer  in  the  affirmative;   for  if  it  were  not  fo,  the 
believer  might  fall  from  grace,   which,   according  to 
the  divine  conftitution,  is  impoffibie.      In   him,   to 
whom  God  hath  given  life,  the  living  principle  will 
abide  throughout  eternity  ;   grace,  that  precious  feed 
which  God  hath  implanted  in  the  heart,  ixjill  remain; 
no  inherent  corruptions   are   fo   ftrong,    no  infernal 
fpirit  fo  artful,  no  allurements  of  the  world  fo  fe- 
ducing,  no  adverfity  fo  diflreffing,  as  to  be  able  to 
deftroy  it.     God  preferves  his  people  by  an  almighty 
power;    they   are  built  upon  an    immovable   rock, 
againjl  which  the  gates  of  hell  cannot  prevail ;  the  blood 
by  which  thev  are  purchafed  hath  an  eternal  effica- 
cy ;  the  bond  of  union  between  them  and  Chrift  is  too 
intimate  and  too  firm  ever  to  be  broken.     The  Holy 
Ghoft,  which  is  given  to  them,  will  abide  with  them 
for  ever ;  he  is  in  them  a  fountain  of  life,  and  aflFords 
them  new  and  conflant  fupplies  of  grace ;    he  is  the 
feal  and  pledge  of  their  heavenly  inheritance  :    it  is 
therefore  as  poffible  to  pluck  them  out  of  the  hand 
of  the  Almighty  God,  as  that  they  Ihould  ever  be 
without  faith  in  the  heart :    but  Chrift  hath  told  us, 
John  X.  27,  28,  29,  My  Jlieep  hear  my  voice,  and  they 
follow  me ;  and  I  give  unto  them  eternal  life  :  and  they 
J/iall  never  peri.fi,  neither  Jliall  any  pluck  them  out  of 
my  hand.     My  Father,  which  gave  them  me,  is  greater 
than  all ;  and  no  man  is  able  to  pluck  them  out  of  my 
Father's  hand.     The  covenant  into  which  they  are 
brought  is  a  covenant  of  fait  for  ever  before  the  Lord ; 
perpetuity  and  incorruption  are  its  effential  proper- 
ties.— In  a  word,  God  will  never  forfake  the  work  of 
his    hands,    he  will  never  fvffer  the  righteous   to  be 
Tnov.d.     It  is  true,  a  believer  may  fall  into  grievous 
fi.).s,  fo  that  it  may  be  afked,  In  what  does  he  mani- 


LECTURE  V. 


179 


fell  that  he  pofTefTes  faith  ?  This  was  the  cafe  with 
Peter,  who  three  times  denied  his  Lord ;  but  be- 
caufe  Jefus  had  prayed  for  him,  his  faith  failed  not. 
Wherefore  it  was  a  common  faying  with  Auguftine, 
"  When  profeffion  languifhed  on  his  lips,  then  love 
"  glowed  in  his  heart." 

Although,  at  fuch  times,  there  may  not  appear  td? 
our  view  fatisfeftory  eviidence  that  the  foul  is  in  theijl* 
exercife  of  faith,  yet  faith  is  in  the  heart,  and  affords 
no  mconfiderable  proof  of  its  exiftence,  by  its  hun- 
gering and  thirfling,  and  by  its  earned  defires  of  de- 
liverance from  this  lifelefs  ftate.  Such  a  Chriftian 
ftrikingly  refembles  a  tree  in  the  midft  of  winter.  It 
cannot  eafily  be  diftinguifhed  from  the  dead  trees, 
among  which  it  may  be  placed ;  but  the  roots  being 
found,  as  foon  as  the  earth  is  vifited  by  the  refrefli- 
ing  fhowers  and  warming  rays  of  a  vernal  fun,  it  dif- 
covers  figns  of  life.  Or  he  may  be  compared  to  a 
perlon  apparently  at  the  point  of  death,  in  whom  no 
figns  of  life  are  difcovered,  excepting  now  and  then 
a  diftreffing  gafp  ;  but  afterwards,  when  he  recovers, 
it  is  manifeft  that  the  vital  principle  had  not  entirely 
forfaken  him.  The  Chriflian  alfo  may  be  reduced 
to  fo  low  a  ftate  as  to  be  in  doubt  whether  fpiritual 
life  has  ever  been  imparted  to  him ;  but  when  God 
aj^erwards  invigorates  it,  then  he  clearly  perceives 
that  God  had  awakened  hira  into  life  by  his  divine 
and  fpiritual  infixiences. 

2.  If  it  be  aflced,  "  Whether  affurance  be  effential 
"  to  a  life  of  faith,  that  is,  whether  a  child  of  God 
*'  may  have  no  certainty  of  his  being  in  the  faith,  and 
"  yet  really  live  in  the  exercife  of  it  ?"  We  reply,  It 
is  true,  when  a  perfon  knows  affuredly  that  he  has 
fellowfhip  with  God,  and  an  intereft  in  Chrift,  he  is 
uader  greater  advantages  for  exercifing  faith  in  «t 


J  89  THE  PIOUS  COMMUNICANT. 

right  manner.  He  can  in  fuch  a  cafe  make  more 
ufe  of  the  Lord  Jefus,  and  becaufe  he  can  view  Je- 
hovah as  his  covenant  God,  he  w'lW  be  better  able  to 
apply  the  promifes  to  himfelf  for  his  ftrengthening 
and  advancement  in  the  divine  life.  Yet  others, 
who  have  never  attained  to  alTurance,  may  atl  from 
the  living  principle  of  faith,  and  though  they  may  be 
afraid  to  believe  that  God  is  their  Father  and  co- 
venant God,  and  Jefus  their  Redeemer  and  furety, 
ftill  they  may  evidence  their  faith  to  be  genuine, 

A.  When  they  go  on  their  way,  having,  on  the 
one  hand,  a  deep  fenfe  of  their  miferable,  fmful,  and 
deplorable  condition,  and,  on  the  other,  a  clear  view 
of  the  all-fufficiency  and  precioufnefs  of  Chrift,  and 
their  need  of  him  ;  experiencing  at  the  fame  time  a 
tranquil,  ardent,  and  perfevering  defire,  and  breath- 
ing of  foul  after  him. 

B.  So  faith  is  exercifed  in  no  fmall  degree,  when 
the  foul  being  in  diftrefs  or  danger,  or  meeting  with 
fudden  or  unexpefted  difficulties,  flees  from  itfelf  to 
God  in  Chrift  as  its  refuge,  and  cafts  itfelf  upon  him, 
without  afking,  "  May  1  venture  to  do  it  ?  have  I 
*' faith?" 

C.  Is  a  perfon  brought  to  a  lick  and  dying  bed, 
and  is  he  alked,  whether  he  believes  that  the  Eternal 
is  his  God  ;  whether  he  has  an  intereft  in  Chrift : 
he  will  perhaps  immediately  reply,  "  O  no,  I  am  fo 
"  much  in  the  dark,  that  I  dare  not  believe  this/' 
But  let  him  be  alked  again,  "  What  courfe  then 
*'  wouldft  thou  take  to  fecure  thy  happinefs  in  the 
"  future  world  ?"  His  anfwer  is  ready  : —  "  I  know 
*' but  one  way ;  I  will  venture  myfelf  upon  Jefus, 
*'  and  truft  to  free  grace."  And  thus  exercifed,  he 
leaves  this  world.  Is  not  this  faith,  even  that  faith, 
the  end  of  xxj/uch  is  the  falvation  of  the  foul  ? 


LECTURE  V.  i8i 

D.  Yes,  it  may  happen,  that  perfons  who  are  not 
affured,  may  exercife  faith  in  a  higher  degree,  than 
fome  who  may  have  a  higher  degree  of  confidence ; 
for  the  latter,  walking  in  the  light,  find  it  ealy  to  be- 
lieve :  but  how  many  are  there  who  walk  in  dark- 
nefs;  who  are,  both  by  day  and  by  night,  forely 
diftrefled,  that  Hill  cleave  to  Chrift,  and  believe  even 
againjl  hope.  Did  not  the  woman  of  Canaan  exer- 
cife ftronger  faith  than  the  blind  fon  of  Timeus  ? 
the  former  was  feveral  times  repulfed  by  Chrift ; 
yet  ftie  perfevered  :  but  the  latter  received  a  gracious 
call,  to  come  immediately  to  him,  and  was  addreffed : 
Be  of  good  comfort,  rife,  he  calleth  thee. 

Thus  much  we  have  thought  proper  to  remark, 
both  for  the  encouragement  of  the  mourning  chil- 
dren of  Zion,  who  are  afraid  of  cheriftiing  a  thought 
that  they  have  faith,  and  yet  at  the  fame  time  give 
many  evidences  that  they  are  in  poffeffion  of  that 
divine  and  gracious  principle ;  and  to  quicken  them 
in  the  great  duty  of  living  by  faith. 

Having  premifed  thefe  things,  we  now  come  to 
the  fubjeft  itfelf, —  the  life  of  faith.  Thus, 
the  courfe  of  God's  people,  whilft  travelling  heaven- 
ward is  denominated.  The  prophet  fays,  "  The  jufi 
Jhall  live  hy  his  faith;  and  the  apoftleof  the  Gentiles 
exhorts,  as  ye  have  received  Chrifi  Jefus  the  Lord,  fo 
walk  in  him  ;  that  is,  walk  in  fuch  a  manner  as  when 
ye  received  Chrift  at  firft,  namely  by  faith.  The  fame 
apoftle  declared  to  the  church  in  Galatia,  The  life 
which  I  live  in  the  flejh,  I  live  by  the  faith  of  the  Son 
of  God;  and  again,  we  walk  hy  faith,  not  by  fight, 
2.  Cor.  V.  7. 

We  fhall  FIRST  defcribe  this  life  of  faith,  and 
then  enlarge  on  the  particular  parts  of  the  defcrip- 
tion. 


i82  THE   PIOUS  COMMUNICANT. 

By  the  life  of  faith,  we  are  to  undcrftand, 

"  That  holy  exercife  of  a  renewed  Chriftian,  by 
"  which,  from  a  conflant  view  and  a  deep  impreffion 
•'  of  his  frequent  backflidings,  fins,  and  total  inability 
*'  to  do  that  which  is  good,  he  keeps  his  eye  and  his 
*'  heart  fixed  on  the  great  mediator  of  the  covenant, 
«'  applies  to  him  for  all  things,  and  in  all  circum- 
"  fiances ;  and  having  duly  confidered  the  power, 
^*  goodnefs, 'truth,  and  faithful nefs  of  an  unchange- 
*'  able  God,  renounces  all  others,  and  fubmits  himfelf 
^'  to  his  will,  relying  on  him  to  make  all  things  to 
*'  turn  out  to  his  advantage;  which  confidence  makes 
'•  him  bold,  to  oppofe  all  his  enemies,  and  fo  engaged 
"  in  the  duties  of  religion,  that  even  in  his  temporal 
*'  trarifa6lions,  his  heart  is  elevated  to  things  above, 
•'  that  thus,  by  things  which  are  fenfible  and  vifible, 
"  he  may  attain  to  thofe  which  are  fpiritual  and  in- 
*'  vifible." 

In  the  above  defcription,  there  are  certain  things, 
fuppofed. 

1.  It  is  fuppofed  that  the  Chriftian  muft  have  and 
feek  to  maintain  a  lively  and  feeling  confcioufnefs 
of  his  being  miferabk,  having  deferved  death  and 
deftru6lion,  and  poITeired  of  nothing  by  which  he 
can  ftand  acquitted  before  God ;  but  as  in  his  firft 
converfion,  he  had  need  of  the  blood  of  Chnft  to 
atone  for  his  fins,  fo  he  no  lefs  requires  the  fame 
precious  blood  every  moment,  to  be  applied  to  him 
for  the  removal  of  his  daily  tranfgreffions,  and  defefts 
in  duty.  Such  a  view  of  himfelf  will  make  the  be- 
liever careful,  not  only  to  keep  Chrift  in  his  fight, 
but  alfo  to  walk  humbly  with  his  God.  This  it  was 
that  made  the  father  of  the  faithful  confefs  that  he 
was  hut  dujl  and  ajhcs.  Gen.  xviii.  27 ;  and  this  that 
made  David  cry  out,  Who  can  underjland  his  errors  9: 


LECTURE  V.  ,85 

■cleanfe  thou  me  from  fecret  faults.  Pfalm.  xix.  12. 
To  this  muft  be  fubjoined, 

2.  An  habitual  and  conftant  acknowledgment  of 
the  foul's  total  inability  in  itfelf.  For,  though  in  re- 
generation a  principle  of  grace  is  implanted  in  the 
heart,  yet  it  is  a  truth,  and  the  daily  experience  of 
the  children  of  God  confirms  the  obfervation,  that 
without  Jefus,  the  believer  can  do  nothing.  Paul, 
though  an  apoftle  of  Jefus  Chrift,  confeifed,  that 
he  was  not  fiifficient  of  himfelf  to  think  any  thing  as  of 
himfelf  hut  all  his  fufficiency  teas  of  God,  2  Cor.  iii.  5. 
Not  one  duty  can  be  performed,  not  one  fm  can  be 
overcome,  not  one  temptation  can  be  refilled,  without 
the  influence  and  power  of  God  ;  and  the  more  this 
truth  is  impreffed  on  the  mind,  the  better  it  is  pre- 
pared for  the  exercife  of  faith  ;  for  as  foon  as  a  perfon 
begins  to  think  that  he  can  do  fome  things,  by  an 
exertion  of  his  own  ftrength,  then  faith  muft  neceffa- 
rily  become  weaker;  then  the  foul,  in  the  fame  degree, 
lofes  fight  of  God  and  Chrift.  Then  he  may  be 
viewed  as  ftanding  on  dangerous  ground  :  Peter 
relied  on  his  own  ftrength,  and  denied  his  mafter. 

3.  Again,  it  is  fuppofed  that  the  believer  always 
KEEPS  THE  Lord  Jesus  in  his  eye,  as  one  all- 
sufficient,    ABLE    AND    WILLING     tO    help    llis 

people  in  all  their  needs ;  that  he  acknowledges  him 
to  be  the  fountain  of  life,  from  whofe  fulnefs  he 
receives,  and  grace  for  grace,  which  is  fufficient 
to  enrich  the  poor,  to  fill  the  empty,  and  to 
render  happy  the  miferable;  the  mighty  God  who  is 
able  to  give  abundantly  above  what  we  are  able  to  afk 
or  think  ;  the  complete  Redeemer  who,  by  his  fufFerings 
and  death,  hath  obtained  all  bleffings  for  believing 
finners ;  and  by  bringing  in  an  everlafling  right- 
eoufnefs,  hath  fatisfied  divine  jufticc,  and  procured 


i.V  THE  PIOUS  COMMUNICANT. 

the  remlffion  of  fin  for  his  people ;  and  who,  in  the 
charafterof  high  pried,  and  king  fupreme,  is  both 
feated  on  a  throne  of  grace,  and  intercedes  for  his 
chofen,  that  they,  in  virtue  of  his  intreaties  with  the 
Father,  and  of  his  pleading  the  merits  of  his  aftivc 
and  paflive  obedience,  may  receive  all  things  neceffary 
both  for  the  body  and  the  foul ;  for  Chrifl;  being  a 
7nerciful  and  faithful  high  priefl,  who  is  touched  with 
a  fellow  feeling  of  our  infirmities,  will  give  them  daily 
what  they  need. 

4.  The  believer  mufl  alfo  have  a  deep  convi61:ion 
upon  his  mind  of  the  veracity  and  faithful- 
ness of  God,  as  one  who  will  accomplifh  all  his 
promifes;  for  the  promifes  of  God,  and  his  faithful- 
nefs  in  fulfilling  them,  are  the  two  immovable  pillars 
on  which  faith  refts.  It  is  faid  of  Abraham,  that  he 
was  FULLY  PERSUADED  that  what  God  had  pro- 
mifed,  he  was  able  alfo  to  perform,  and  therefore 
againfi  hope  believed. 

Thefe  things  being  taken  for  granted,  we  obfer\'e 
that  the  believer's  living  by  faith  confifts  in  the  fol- 
lowing particulars. 

1.  In  a  conjlant  application  to  the  Lord  Jefus,  in  all 
refpefts,  for  which  he  is  given  by  his  father  to  his 
people,  and  for  which  they  ftand  in  need  of  him 
every  moment ;  for  an  abiding  fenfe  of  i  n  d  w  e  l  l  i  n  g 
SIN,  and  a  daily  deficiency  in  the  difcharge  of 
duty,  conflrain  the  godly  to  have  recourfe  to  the 
atoning  blood  of  Chrift,  for  remiffion,  whilft  a  per- 
suasion OF  their  inability  to  do  that  which 
is  good,  inchnes  them  to  feek  for  the  fpirit  of  Jefus, 
who  is  exprefsly  given  for  the  purpofe  of  fanftifying 
the  children  of  his  love  ;  hence  they  plead  the  pro- 
mife,  /  will  put  my  fpirit  within  you,  and  will  caufc 
you  to  walk  in  myfiatutes,  Eze.  xxxvi.  27.  The  power. 


LECTURE  V.  ,85 

and  OPPOSITION  of  their  fpiritual  enemies  induces 
them  continually  to  call  upon  Jefus  as  their  king, 
to  erect  his  throne  in  their  hearts,  to  keep  within  due 
bounds  the  power  of  their  adverfaries,  and  to  impart 
to  them  flrength  to  withftand  their  alTaults.  Yes,  in 
every  a6l,  whether  it  be  of  a  temporal  or  fpiritual 
nature,  they  wifli  to  keep  their  eye  fixed  on  Jefus, 
being  fenfible  that  they  are  not  only  unable,  but 
alfo  unwilling  to  do  any  thing  acceptable  to  God. 

But  as  we  purpofe,  in  another  le6lure,  to  treat  at 
large  on  the  fubje£l  of  faith's  application  of  the  great 
mediator  of  the  covenant,  we  (hall  not,  in  this  place, 
be  more  particular,  but  proceed  to  remark, 

2.  That  the  fecond  a6l  of  the  life  of  faith  confifts 
in  a  holy,  humble,  reverential,  and  obedient  fubmijfion 
to  the  will  of  God.  This  is  accompanied  with  a  re- 
nunciation of  the  believer's  own  will  and  inclina- 
tions. 

A.  The  believer  is  fubmiflive  and  obedient  to  the 
DECRETIVE  WILL  OF  GoD.  Whatever  be  the  diviuc 
purpofes  concerning  him,  he  is  filent  and  adores.  In 
darknefs  and  in  light,  in  profperity  and  adv^erfity, 
in  joy  and  in  forrow,  he  reveres  the  ways  of  God  as 
wife,  holy,  and  good,  and  fays  with  Job,  "  The  Lord 
"  performeth  the  thing  that  is  appointed  for  me,  Job 
"  xxiii.  14.  God  will  not,  to  accommodate  himfelf 
"  to  my  willies,  change  his  counfels ;  and  therefore 
*'  it  is  my  fmcere  defire  to  follow  him  in  all  his  deal- 
"  ings  with  me."  The  language  of  his  heart  is,  Fa- 
ther, thy  will  be  done.  Corrupt  nature  may  indeed 
fometimes  repine  at  the  providences  of  God,  becaufe 
he  often  leads  his  people  in  dark  and  dreary  paths ; 
but  faith  oppofes  its  rebellious  murmurs,  and  makes 
the  Chriftian  call  upon  his  foul,  "  Wait  thou  upon 
''  God,"  Pfal.  Ixii.  6.  It  leads  him  to  confider  what 
B  b 


^$G  THE  PIOUS  COMMUNICANT. 

may  be  the  defign  of  God's  dealings  towards  him, 
which,  though  hard  to  flejli  and  blood,  are  notwith- 
llandiiiCT  full  of  majefty  and  glory,  and  will  termi- 
nate in  his  everlafting  advantage.  By  faith  the  child 
of  God  will  exprefs  himfelf  in  the  language  of  David 
when  {"peaking  of  the  ark  of  God. — If  I  JJi all  find  fa- 
vour in  the  eyes  of  the  Lord,  he  will  bring  me  again, 
and  JJlcw  me  both  it  and  his  habitation.  But  if  he  thus 
fay,  I  have  no  delight  in  thee :  behold,  here  I  am  ;  let 
him  do  to  me  as  fcemeth  good  unto  hi^n,  2  Sam.  xv.  25, 
26.  By  faith,  when  it  is  rightly  exercifed,  the  foul 
can  bid  defiance  to  all  its  enemies,  and  triumphantly 
cKclaim,  Who  fliall  feparate  us  from  the  love  of  Chrifl  ? 
Shall  tribulation,  or  diftrefs,  or  perfecution,  or  famine, 
or  nakednefs,  or  peril,  or  fword  ?  Nay,  in  all  thefe 
things  we  arc  more  than  conquerors,  through  him  that 
hath  loved  us,  Rom.  viii.  35,  37. 

J3.  Faith  makes  the  foul  to  fubmit  to  the  precep- 
tive WILL  of  God,  and  inclines  it  to  renounce  its 
own  carnal  will.  And  in  order  to  this  the  believer 
endeavours, 

a.  To  know  with  the  underftanding,  and  by  the 
judgment  to  prove  what  is  that  good  and  perfeEl  and 
acceptable  tvill  of  God;  and  therefore  he  does  not 
counfel  with  fitfh  and  blood.  He  does  not  reft  fatif- 
ficd  with  the  opinions  of  others,  nor  follow  their  evil 
example ;  but  highly  efteeming  the  word  of  God,  he 
turns  his  attention  wholly  to  the  law  and  to  the  tcfli- 
mony,  and  there  ftfldies  to  learn  his  duty.  He  knows 
that  the  will  of  God  is  his  fan^ification,  which  con- 
litls  both  in  the  praftice'of  piety,  and  in  an  oppofi- 
tion  to  all  that  obllructs  his  progrefs  in  it.  He  is 
taught,  by  the  divine  oracles,  that  it  is  particularly 
rcq-.iired  of  the  Chriftian  to  renounce  felf,  to  take  up 
the  crofs,  and  to  follow  Jefus ;  and  that  the  Eternal 


LECTURE  V.  iSf 

wills  that  liis  people  be  not  flothful  in  bujincfs,  but 
Jieadfajl,  unmovable,  always  abounding  in  the  work  uf 
the  Lord. 

b.    But  faith   docs   not   refl  latisfied   with    a  bare 
knowleds^e  of  the  divine  will.     The  believer  is  ienfi- 

o 

ble  that  not  the  man  who  only  knows,  but  he  who 
likewife  does  the  will  of  God,  is  blelTed;  and  at  the 
fame  time  is  perfuaded,  that  a  faith  which  is  not  ac- 
companied with  obedience  to  the  divine  precepts,  is 
not  acceptable  to  God.  He  therefore  makes  the  work 
of  the  Lord  his  daily  employment.  In  the  integrity 
of  his  heart  he  fays  with  Ifrael,  "  All  that  the  Lord 
*'  hath  faid  unto  us,  toe  will  do,"  Exod.  xxiv.  7.  He 
is  determined,  on  the  one  hand,  through  grace, 
to  do  nothing  which  his  covenant  God  hath  forbid- 
den. He  often  thus  reafons  with  himfelf :  "  I  have 
*«  given  myfelf  to  be  the  Lord's  for  ever — I  am  no 
*'  longer  my  own  but  his  ;  and  therefore  I  muft  and  I 
"  will  renounce  and  avoid,  as  my  Father  fhail  ena- 
*'  ble  me,  all  that  he  has  forbidden  in  his  law.  For 
"  if  I  were  to  obferve  a  different  condu6l,  difregard 
"  his  commands,  join  with  the  world  in  their  pur- 
'•'  fuits  of  pleafure,  and  go  with  them  the  round  of 
"  amufements, — the  Eternal,  who  does  not  leave  un- 
*'  noticed  any  condutl  of  his  people,  mufl;  ceafe  to 
"  view  me  as  one  of  his  fervants.  An  infpired  peii- 
"  man  hath  faid,  "  The  jGundation  of  the  Lord  Jland- 
"  eth  Jure,  the  Lord  knowdh  them  that  are  his.  Let 
"  him  that  nameth  the  name  of  Chri/l  depart  from  all 
"  iniquity.  And  hence  I  now  wage  an  eternal  war  with 
"thee,   O  fm.      Thy  ways  are  oppoil-d  to  thofe  of 

"  my  Father,  my  God,  my  Redeemer,  my  All !" 

And,  on  the  other  hand,  the  believer  will  feek 
in  all  things  to  do  what  God  hath  commanded,  how 
much  foever  the  carnal  principle  may  be  otherwife 


i88  THE  PIOUS  COMMUNICANT. 

inclined.  As  faith  at  firft  converfion  makes  no  ex- 
ceptions to  any  of  the  divine  precepts,  fo  in  its  fub- 
fequent  exercifes,  it  approves  of  the  whole  law.  Do 
the  divine  commands  fometimes  feem  difficult  to  be 
obeyed  ?  Are  the  reafons  of  them  fo  concealed  that 
they  cannot  be  difcovered  ?  The  believer  drops  the 
enquiry,  and  fubmits  to  infinite  wifdom.  It  is 
enough  for  him  to  know  that  fuch  is  the  preceptive 
will  of  God.  His  conduft  refembles  that  of  Abra- 
ham, of  whom  Paul  teftifies,  that  when  he  was  called 
to  go  out  into  a  place  which  he  fliould  afterwards 
receive  for  an  inheritance,  he  obeyed  and  went  out,  not 
knowing  whither  he  went,  Heb.  xi.  8.  By  this  con- 
fcientious  adherence  to  the  commands  of  his  God, 
the  believer's  regard  to  the  law  fometimes  rifes  fo 
high,  that  the  world,  by  its  fmiles  or  its  frowns,  its 
promifes  or  its  threatenings,  could  not  induce  him  to 
do  any  thing  contrary  to  it.  Yes,  were  he  put  to  the 
proof,  he  would  boldly  fay  with  the  apoflle,  Whether 
it  he  right  in  the  Jight  of  God  to  hearken  unto  you  more 
than  unto  God,  judge  ye,  Afts  iv.  19.  As  a  fubjeft 
is  obedient  to  his  king,  a  fervant  to  his  mafter,  and 
a  child  to  his  father,  without  afking,  why  does  my 
King,  my  Mafter,  my  Father  thus  ?  So  faith  the  be- 
lieving foul.  It  becomes  me  to  keep  my  will  in  fub- 
jeClion,  and  to  obey  my  God  in  all  things. 

c.  Faith  thus  exercifed  will  preferve  the  believer 
from  fuperftition,  and  /row  being  fubjetl  to  ordinances, 
the  commandments  of  men.  Ttie  word  of  God  being 
thus  made  the  rule  of  all  his  aftions,  the  command- 
ment becomes  a  lamp  and  the  law  a  light  unto  him ; 
and  thus  he  is  taught  how  to  cleanfe  his  way,  by  taking 
heed  thereto,  according  to  God's  word. 

3.  To  live  by  faith  alfo  confifts  in  a  habitual 


LECTURE  V.  189 

AND    WELL-GROUNDED     CONFIDENCE     IN     GoD, 

in  all  things,  whether  temporal  or  fpiritual. 

A.  This  confidence  is  maintained  in  all  spi- 
ritual DISTRESSES. 

a.  Under  a  fenfc  of  his  having  backflidden ;  and 
in  the  experience  of  the  power  of  corruptions.  Such 
doubts  indeed  may  arife  in  the  believer's  mind  as 
may  make  him  ready  to  fay,  "  A  ftate  like  this  is  in- 
*'  confiftent  with  grace.  If  God  were  my  Father, 
*'  and  Jefus  my  Redeemer  and  furety,  fin  would  not 
*'  exert  fuch  power  in  me.  If  Chrift  dwelt  in  my 
"  heart,  it  would  be  more  purified."  But  even  in 
the  midfl  of  them,  he  lofes  not  his  confidence  in 
God.  For  has  he  not  been  taught  to  know  God  as 
one  that  is  gracious,  merciful,  and  abundant  in  good- 
nefs ;  and  has  he  not  experienced  the  virtue  of  the 
blood  of  Chrift  to  cleanfc  and  to  purify  ?  He  is  en- 
couraged therefore  with  David  to  pray,  Have  mercy 
upon  me,  0  God,  according  to  thy  loving  kindnefs : 
according  to  the  multitude  of  thy  tender  mercies  blot  out 
my  tranfgreffions,  Pfal.  li.  1.  He  then  confiders  the 
divine  compassion,  and  makes  it  another  ground 
of  his  truft.  <'  Thou  art,"  fays  he,  "  a  God  who 
*'  will  pardon  my  fins,  and  deign  to  pity  me,  as  a 
*'  father  pitieth  his  children.  For  thou  knowefl.  our 
*'  frames,  thou  remembereft  that  we  are  duft,  Pfal. 
"  ciii.  13,  14.  Haft  thou  not  declared  with  thine 
*•'  own  mouth?  /,  even  I,  am  he  that  blotteth  out  all  thy 
"  tranfgreffions  for  my  names  fake,  and  will  not  re- 
"  member  thy  fm  ;  furely,  as  aGoDOF  truth,  thou 
"  wilt  not  fail  of  performing  this  word  which  thou 
"  haft  fpoken."—  But  this  is  not  all ;  he  will  plead 
the  atonement  of  Jefus,  he  will  reft  upon  his  right- 
eoufnefs,  and  derive  fupport  from  this  fruitful  fource 
of  encouragement,  that  he  ever  livcth  to  make  inter^ 


,90  THE  PIOUS  COMMUNICANT. 

cejfion;  confcious  to  himfelf  that  the  Father,  for  the 
fake  of  the  merits  of  fuch  a  mediator,  will  not  wholly 
depart  from  him,  nor  for  ever  call  him  from  his  pre- 
fence. 

b.  The  believer  maintains  this  confidence  under 
fpintual  dcfertions,  when  the  Lord  withholds  the  light 

of  his  countenance  from  him,  hides  his  face,  ftands 
as  it  were  behind  the  wall,  and  makes  him  to  bewail 
with  the  prophet,  "  My  ftrength  and  my  hope  is 
'^  periJJied  from  the  Lord"  Lam.  iii.  18.  and  with 
Zion,  "  The  Lord  hath  jorjaken  me,  and  my  Lord  hath 
^^  forgotten  me," 

In  a  cafe  like  this,  the  believer  does  not  yield  to 
defpondency,  but  in  confidence  lays  hold  of  the  pro- 
mifes  of  God.  He  recollefts  with  delight  that  his 
Father  hath  faid,  "  For  a  f mall  moment,  I  have  forfaken 
"  thee,  but  with  great  mercies  will  I  gather  thee.  In  a 
"  little  wrath,  I  hid  my  face  from  thee  for  a  nioment ; 
*'  but  with  everlaflmg  kmdnefs  will  I  have  mercy  07i 
^'  thee,  faith  the  Lord,  thy  redeemer,"  Ifai.  liv.  8.  On 
thefe  promifes  the  foul  refts,  and  firmly  relies;  be- 
caufe  it  believes  that  the  God  of  truth  will  perform 
his  own  word,  and  never  fuffer  his  faithfulnefs  to  fail. 

c.  The  believer  repofes  confidence  in  his  God, 
wiicn  affaulted  by  Satan.  Does  that  cruel  adverfary 
ail'ail  him  with  his  fiery  darts,  then  faith's  truft  in  the 
Lord  is  his  fhield.  He  hath  been  taught  that 
Jefus  hath  caft  Satan  under  his  feet,  bruifed  his 
head,  and  fo  deflroyed  his  power,  that  he  cannot 
injure  any  who  belong  to  him;  and  further,  that  the 
God  of  peace  zvill  Jhortly  cafl  this  enemy' alfo  under 
his  people's  feet,  and  make  them  join  in  their  re- 
deemer's triumph  over  him. —  But 

B.  The  people  of  God,  likewife,  exercife  a  truft 
in  God,  in  times  of  temporal  ajfliBions,     Does  God^ 


LECTURE  V.  191 

for  the  trial  of  his  people's  faith,  vifit  them  with 
iicknefs,  or  poverty,  or  bring  them  into  any  other  af- 
fliftive  circumftances  ?  Is  there  nothing  but  darknefs 
on  every  fide,  without  any  profpedt  of  relief  ?  Are 
the  ways  in  which  they  once  expefted  deliverance 
obflrufted  ?  Do  the  clouds  flill  thicken  and  cover 
their  path  with  impenetrable  gloom  ?  Be  it  To ;  yet 
the  believer  does  not  give  up  his  confidence,  but 
trujls  m  the  name  of  the  Lord,  andjlays  upon  his  God, 
in  the  following  manner  : 

a.  He  looks  off  from  himfelf,  from  all  creatures, 
and  from  all  means  on  which  he  once  depended  ; 
and  feeing  them  to  be  all  vain  and  ineffeflual,  betakes 
himfelf  to  God  as  his  refuge,  and  calls  all  his  con- 
cerns, and  all  his  burdens  at  his  feet,  acknowledging 
that  his  help  and  deliverance  is  alone  in  the  Lord  ; 
that  it  is  he  who  bringeth  light  out  of  darknefs,  and 
that  nothing  is  impoffible  with  him  :  and  hence,  he 
commits  his  way  to  Jehovah,  that  he  may  order  it, 
and  faith,  "  Thou  beholdejl  mifchief  and  fpitc,  to  requite 
it  with  thy  hand : "  and  it  has  been  often  found,  that 
the  more  dark  the  Providence,  the  ftronger  has  been 
the  believer's  confidence,  that  the  Lord  was  near  to 
help  and  to  deliver.  He  has,  in  times  paft,  either  ex- 
perienced this  himfelf,  or  obferved  it  to  be  fo  in 
God's  dealings  with  others,  and  this  makes  him  to 
believe,  even  againjt  hope,  both  that  the  Eternal  can, 
and  will  bring  falvation. 

b.  This  believing  confidence  manifefts  itfelf  in 
times  of  affli6lions,  by  caufing  the  Chriflian  to  have 
his  eye  fixed  upon  spiritual,  heavenly,  and  invi- 
fible  objefts. —  "  O  !  "  faith  the  believer,  "  in  this  life 
*'  I  am  travelling  a  dark  road,  every  thing  goes 
"  againfl;  me  :  however  if  I  have  but  a  fmall  por- 
'*  tion  of  this  world's  goods,  I  have  an  inheritance  in 


192  THE  PIOUS  COMMUNICANT. 

"  heaven,  which  is  more  durable  and  far  better.  My 
*'  foul  expeds  an  eternal  falvation,  and  waits  to  be 
"  put  into  poffeffion  of  celeftial  treafures ;  thefe  far 
"  tranfcend  the  trifles  of  time  ;  and  therefore  I 
"  regard  not  things  which  are  feen.  They  are  tem- 
*'  poral,  mutable,  inconftant,  unfatisfaftory ;  but  I 
*'  look  at  thofe  which  are  not  feen,  which  are  eternal, 
"  and  which  render  the  pofTefTor  of  them  happy." 

•'  I  am  but  a  flranger  on  earth ;  my  country  is 
"  above,  and  though  now  I  dwell  not  with  the  Lord, 
**  yet  to  him  my  eye  is  directed,  my  heart  and  my 
"  converfation  are  in  heaven,  and  I  have  a  believing 
"  expeftation,  that  my  God  will,  in  his  own  good 
"  time,  condu6l  me  thither,  there  eternally  to  pofTefs 
*'  and  enjoy  the  inheritance  my  Jefus  purchafed  for 
"  me,  at  the  immenfe  price  of  his  own  moll  precious 
"  blood." 

c.  This  believing  confidence  difcovers  itfelf  i  n  a 

PATIENT    WAITING     FOR     THE     FULFILMENT     OF 

THE  DIVINE  promifes,  eventhough  the  period  of  their 
accomplifliment  be  remote,  and  God  delay  to  bring 
dehverance.  This  is,  in  the  ftyle  of  Scripture,  to  be- 
lieve, and  not  to  make  hajle,  or,  in  other  words,  to  be- 
lieve that  he  is  faithful  who  promifes.  Such  is  the 
truft  which  the  church  is  reprefented  as  having  re- 
pofed  in  Z ion's  God  :  /  will  look  unto  the  Lord  ;  I 
will  wait  for  the  God  of  my  falvation ;  my  God  will 
hear  me,  Micah  vii.  7.  Thus,  too,  Abraham  patiently 
waited  upon  God,  and  exercifed  a  confidence  in  his 
promifes  ;  for  when  he  was  feventy-five  years  of  age, 
God  declared  that  he  fhould  have  a  fon  by  Sarah : 
the  accomplifliment  of  that  divine  word  was  poft- 
poned  to  his  hundredth  year ;  ftill  he  trufted,  though 
the  event  appeared  moft  unlikely  to  take  place.  It  is 
i^ud  of  him,  that  he  faggered  not  at  the  proinife  of 


LECTURE  V.  193 

Coi,  through  unhelief,  but  was  Jlrong  in  faith,  giving 
glory  to  God,  being  fully  perfuaded  that  what  he  had 
J?romifed,  he  was  able  to  perform,  Rom.  iv.  20,  21. — 
And  Paul  teftifies  of  the  pious  Patriarchs,  that  al- 
though they  had  not  received  the  promifes  of  poffef- 
fing  the  land  of  Canaan,  they  were  perfuaded  of  them, 
embraced  them,  and  died  believing  that  the  pvomifed 
event  would  take  place ;  and  the  Apoftle  notices  it 
as  an  evidence  of  their  confident  expeftation,  that 
they  might  have  returned  to  the  land  of  their  fathers  ; 
but  now  they  dejzre  a  better  country,  Heb.  xi.  13. — 
Thus  does  the  foul  that  trufts  in  the  Lord  conduft 
itfelf,  though  it  fee  not  the  event,  it  ftill  waits  for  it, 
with  that  patience  which  removes  all  the  obftacles 
that  unbelief  calls  in  the  way  :  appearances  may  be 
difcouraging ;  God  may  defer  the  period  of  fulfil- 
ling his  word ;  yet  the  believer  will  not  give  up  his 
hold ;  but,  as  the  hulbandman  waiteth  patiently  for 
the  harveft,  fo  will  he  wait  for  the  Lord  :  in  whatever 
circumftances  he  is  placed,  he  does  not  indulge  a 
painful  anxiety,  to  know  what  may  be  the  iffue  of 
things,  but  commits  all  to  the  direftion  of  God,  who 
orders  every  event.  No  tongue  can  exprefs,  no  lan- 
guage defcribe  how  comfortable,  how  delightful  it  is 
to  follow  where  Jefus  leads,  as  a  child  follows  his 
father !  Is  the  child  of  God  led  in  thorny  paths, 
and  made  to  drink  of  the  bitter  cup  of  affliftion  ?  or 
is  he  made  to  lie  down  in  green  paflures  befide  the 
fill  waters  of  comfort  ?  all  is  well,  becaufe  it  is  the 
appointment  of  God ;  and  this  confideration  is  fuffi- 
cient  to  beget  an  holy  unconcern. 

4.  The  life  of  faith  difcovers  itfelf  in  that  holy 

COURAGE  by  which  the  behever  opposes  all  his 

ENEMIES,  till,  through  divine  afliftance,  he  obtains  a 

complete  vi6lory.    He  is,  indeed,  fcnfible  of  his  own 

C  c 


,94  THE  PIOUS  COMMUNICANT. 

inability  to  engage  in  this  fpiritual  warfare ;  but  he 
remembers  that  God  hath  promifed  that  his  foes 
fhall  fall  before  him.  Does  this  make  him  carelefs, 
or  inaftive  ?  No ;  it  leads  him  to  pra6life  the  myfte- 
rious  art  of  faith  (which  no  one  knows,  but  he  that 
hath  been  taught  it  of  the  Lord  )  in  order  that 
ftrength  and  light  may  be  obtained  from  Jehovah, 
to  fight  againft  fm,  Satan,  and  the  world,  and  to 
make  a  vigorous  Hand  againft  them.  Is  the  believer 
affaulted  by  Satan,  he  keeps  his  eye  fixed  upon 
Jefus,  the  great  captain  of  his  falvation,  who  goes 
before  him,  and  fuftains  the  heat  and  burden  of  the 
confli6l.  If  the  infernal  Goliath  come  forth  with  his 
Jword  and  his  fpear,  he  can  then  fay  with  David, 
"  /  come  to  thee  in  the.  name  of  the  Lord  of  hofis,  the 
"  God  of  the  armies  of  Jfrael,"  i  Sam.  xvii.  45.  And 
having  formerly  experienced  the  help  of  his  God, 
}ie  alfo  ftill  depends  on  him,  and  with  the  poet  fings, 

"  He  that  has  help'd  me  hitherto, 
"  Will  help  me  all  my  journey  through ; 
"  And  give  me  daily  caufe  to  raife, 
"  New  Ebenezers  to  his  praife." 

Does  s  I N  feek  to  obtain  the  maftery  over  the  be- 
liever ?  he  is  enabled  by  faith  to  fee  that  Chrift,  by 
his  death,  hath  given  to  fip  its  death-wound  ;  that  he 
has  to  contend  with  a  vanquifhed  enemy,  who  Ihall 
never  fucceed  in  his  attempts  againft  him.  Do  cor- 
ruptions at  times  rage,  and  difturb  his  repofe  ?  faith 
brings  the  Chriftian  to  the  feet  of  the  Saviour ;  it 
calls  in  to  his  aid  the  fpirit  and  ftrength  of  Chrift,  it 
pleads  the  virtue  of  his  merits,  and  his  promife,  that 
fin  fJiall  not  have  dominion  over  his  people. —  Does 
the  WORLD  feek  the  deftru6lion  of  the  believer  by 


LECTURE  V. 


m 


Its  perfecutions,  fcofiSngs,  contempt,  or  its  various 
feduftions  ?  by  faith  he  overcomes  the  world,  and 
refts  on  the  promife  of  the  glorious  Redeiemer,  "  In 
*'  the  world,  ye  fliall  have  tribulation  ;  kct  be  of  good 
**  cheer,  I  have  overcome  the  world,"  John  xvi.  33.— 
By  faith,  with  Mofes,  he  efteems  the  reproach  of 
Chri/l  greater  riches  than  the  treafures  of  Egypt  ; 
for  he  has  refpeB  to  the  recompenfe  of  reward.  Heb. 
xi.  26. —  Faith  makes  him  confefs  that  all  that  the 
world  prefents  to  its  votaries,  are,  at  beft,  but  tem- 
poral bleflings ;  whilft  thofe  which  Jefus  prefents 
to  his  followers,  are  durable  and  eternal ;  that  the 
former  conftitute  an  infufficient  portion,  that  cannot 
fatisfy  the  heart ;  whilft  the  latter  form  a  ftore-houfe 
of  bleflings,  all  of  which  afford  comfort  to  the  foul 
in  life,  in  death,  and  throughout  an  endlefs  eter- 
nity. Hence  the  Chriftian  is  induced  to  defpife 
the  honours,  the  pleafures,  and  the  riches  of  the 
world,  when  fet  over  asainft  the  delights  and  confo- 
lations  which  he  enjoys  in  the  communion  of  his 
God. 

5.  The  perfon  who  lives  by  faith,  daily  engages 
IN  THE  PRACTICE  of  truc  godlincfs,  and  endeavours 
to  do  all  things,  whether  of  a  religious  or  civil  nature, 
in  a  right  manner,  and  to  a  right  end. 

A.  We  have  afferted,  "  that  the  perfon  who  lives  by 
"faith,  daily  engages  in  the  praftice  of  true  godlinefs," 
and  it  is  a  faft ;  for  faith  is  the  root  whence  genuine 
godlinefs  fprings,  and  by  faith  it  is  exhibited  in  a  holy 
walk  and  converfation. 

a.  The  believer  feeks  to  advance  in  divine 
knowledge;  for,  as  faith  is  built  upon  the  tefti- 
mony  of  God,  that  tellimony  muft  be  well  known, 
if  faith  fhall  remain  fleadfaft.  Hence  the  believer  is 
not  fatisfied  with  having  the  firft  principles  of  reli- 


196  THE  PIOUS  COMMUNICANT. 

gious  knowledge;  but  he  prefles  forward  to  perfeftion^ 
having  his  eye  upon  the  divine  declaration,  "  Thov^ 
**  JJiall  we  know  if  we  follow  on  to  know  tlie  Lord," 
Hofea  vi.  3.  He  does  not  however  content  himfelf 
with  a  bare  fpeculative  knowledge,  but  is  anxioufly 
concerned  to  have  an  experimental  acquaintance  with, 
the  truth,  that  is,  to  tafte  its  fweetnefs,  and  feel  its 
efficacy  on  the  heart,  and  alio  to  exprefs  his  fenfe  of 
its  excellence,  in  his  whole  walk. 

b.  Faith  manifefts  itfelf  by  producing  in  the  foul 
LOVE  TO  God.  Hence  the  Apoftie  fpeaks  of  faith, 
as  working  by  love,  Gal.  v.  6.  Love  difcovers  the 
lincerity  of  faith :  if  a  man  believes  that  he  is  an, 
objeft  of  the  love  of  a  triune  God,  and  that  God, 
even  from  eternity,  has  had  thoughts  of  love  towards 
him,  how  can  he  do  other  wife  than  glow  with  affec- 
tion to  him  ?  Melted  into  tears  of  love,  he  exprelTes 
himfelf  in  this  pathetic  language  :  I  will  love  thee, 
O  Lord,  my  flrength,    Pf.  xviii.  1. 

c.  The  exercifeof  faith  produces  true  thankfulilefs, 

as  well  for  fpiritual  as  for  temporal  bleffings.    The 

language  of  faith  is,  "  Giving  thanks  unto  the  Father- 

"  who  hath  made  us  meet  to  be  partakers  of  the  inherit 

"  tance  of  the  faints  in  light." — BlcJJed  be  the  God  and 

Father  of  our  Lord  J efus,ChriJl,  who  hath  blejfed  us 

with  all  fpiritual    bleffings,  in  Chrifl  Jefus. — >  The 

foul  which  believes  that  it  is  enriched  with  the  blef- 

fmgs  of  the  kingdom  of  God,  cannot  but  break  forth 

into  exclamations  like  thofe  we  meet  with,  Pfalm  cxvi. 

and  ciii.      "  What  fhall  I  render  to  the  Lord,  for  all 

"  his  benefits  towards  me :  I   will  take  the  cup  of 

"  falvation,   and  call  upon  the   name  of  the    Lord. 

"  Blefs  the  Lord,  O  my  foul !    and  all  that  is  within 

*•  me,  blefs  his  holy  name  !     Blefs  the  Lord,  O  my 

*'  foul !  and  forget  not  all  his  benefits." —  But,  if  the 


LECTURE  V.  197 

praifes  of  God  be  upon  the  tongue  of  every  believer, 
for  bleffings  of  a  fpiritual  nature;  and  if  it  delight 
him  thus  to  glorify  the  Eternal  as  the  beneficent 
giver  of  all  things  refpe£ling  the  foul,  think  not  that 
he  is  unmindful  of  the  temporal  bounties  which  his 
Father  may  have  bellowed  upon  him.  He  beholds 
his  reconciled  God  dealing  them  out  to  him ;  he 
confiders  them  alfo  to  be  benefits  which  his  Redeemer 
hath  purchafed  for  him,  and  therefore  to  exprefs  the 
gratitude  with  which  his  heart  is  filled,  he  prefenH 
his  foul  and  body  a  living  facrijice,  holy,  and  accepL 
able  unto  God, 

d.  Faith  is  the  fruitful  parent  of  godly  fear. 
For  although  it  be  true,  that  by  faith  the  Chriflian 
is  admitted  to  fellowfhip  with  God,  and  may  hold 
an  intercourfe  with  him  as  a  reconciled  Father,  and 
a  covenant  God  ;  yet  becaufe  he  has  been  taught, 
that  the  Eternal  is  high  and  lifted  up,  and  dwcllcth 
in  light  inaccefjible  and  full  of  glory,  and  that  he  is 
holy,  righteous,  omnifcient  ;  the  King  of  kings,  and 
Lord  of  lords,  infinitely  exalted  above  all  creatures ; 
he  is  impreffed  with  a  deep  fenfe  of  the  fplendor 
which  furrounds  his  throne,  and  of  the  glory  of  his 
majefty,  and  this  makes  him  circumfpe£l:  in  his  walk; 
fo  that  on  the  one  hand,  he  would  do  nothing  to  dif- 
pleafe  him,  and  on  the  other  hand,  is  difpofed  to  do 
every  thing  in  order  to  obtain  his  divine  approba- 
tion. This  holy  fear  of  God,  leads  the  Chriflian  to 
adapt  to  himfelf  the  language  of  Job,  "  De/lruBion 
"from  God  was  a  terror  to  me,  and  by  reafon  of  his 
*'  highnefs  I  could  not  endure,"  Job  xxxi.  23. — And  of 
Joseph — "  How  then  can  I  do  this  great  wickcdnefs, 
*'  and  fin  againfl  God,"  Gen.  xxxix.  9. — Thus  he 
ferves  the  Lord  with  fear,  and  rejoices  with  trembling. 
e.  Faith  produces  the  fruit  of    love  to  our 


J  9?  THE  PIOUS  COMMUNICANT. 

NEIGHBOUR,  which  makes  the  believer  folicitous  to 
bring  others  alfo  to  the  enjoyment  of  fellowlhip  with 
God.  "  O  !"  fays  the  believing  foul,  "  that  my  friends, 
*'  my  acquaintance,  who  are  living  without  God, 
*'  might  yet  become  partakers  of  true  faith." — This 
Cncere  defire  of  heart  the  Chriftian  often  brings  be- 
fore his  God,  and  prays  earneftly  for  their  conver- 
iion.  Yes,  the  believer  difcovers  this  love  to  hi& 
neighbour,  by  endeavouring  to  difcharge  all  the  du- 
ties which  he  owes  to  him  ;  be  is  merciful,  peaceable, 
friendly,  patient  and  moderate  in  his  carriage  towards 
him. 

J.  Faith  in  lively  exercife  produces  a  heavei^ly 
?RAME  of  mind  ;  it  leads  the  foul  to  the  contemp- 
lation of  the  things  which  are  above.  The  believer 
looks  upon  heaven  as  his  eternal  home,  views  God 
as  his  father,  and  confiders  Chrifl  to  be  his  covenant 
head,  furety,  and  glorious  high  Prieft  and  King.  He 
furveys  the  inhabitants  of  the  celeftial  world,  who 
have  been  condu6led  thither,  by  faith  in  the  Lamb 
of  God,  as  his  relations,  and  the  angels  as  his  fellow 
Jervants  ;  for  faith  gathers  together  in  one,  all  things, 
both  which  are  in  heaven  and  -which  are  on  earth.  The 
believer,  contemplating  the  glories  of  the  invifible 
world,  difcovers  too,  the  invaluable  bleffings  that  are 
there  referved  for  him,  and  the  difcovery  infpires 
him  with  frefti  courage  under  every  affliclion,  and 
caufes  him  to  think  comparatively  little  of  things  be- 
low. By  faith  the  Chriftian,  with  Mofes,  endureth 
as  feeing  him  who  is  invifible,  Heb.  xi.  27. — By  faith, 
with  Abraham,  he  lookdhfor  a  city  which  hath  founda- 
tions, whofe  builder  and  maker  is  God,     Heb.  xi.  10. 

g.  Faith  caufes  the  believer  to  walk  humbly 
WITH  HIS  GOD  ;  for  having  attained  to  a  know- 
ledge of  his  finfulnefs  and  un;vorthinefs  of  the  leafl 


LECTURE  V.  199 

mercy,  and  daily  experiencing  how  far  he  comes  Ihort 
of  the  glory  of  God,  he  is  made  to  cry  out  with  Job  ; 
*«  /  ahhor  myfdf^  and  repent  in  dujl  and  ajhes"--' 
Job.  xlii. 

Hence  it  is  that  believers  are  not  only  afraid  of 
commending  their  performances,  but  are  compelled 
to  acknowledge  that  their  beft  adions  are  defiled 
with  fm,  if  they  be  not  fprinkled  with  the  purifying 
blood  of  Chrift  ;  and  whatever  good  they  fee  in  them-, 
felves,  they  afcribe  to  free  grace,  faying,  "  By  the 
"  grace  of  God  we  are  what  we  are." 

A.  Faith  has  alfo  an  influence  upon  trans- 
actions IN  CIVIL  life:  it  makes  the  believer 
keep  his  eye  fl;eadfaftly  fixed  upon  God  in  all  his 
temporal  affairs  ;  it  leads  him  to  enter  upon  nothing 
without  looking  to  him  for  his  direction  and  bleffing. 
Faith  keeps  him  from  murmuring  when  things  go 
apparently  againfl  him,  and  produces  thankfulnefs  in 
profperity.  Faith  enables  him  in  all  doubtful  mat- 
ters to  choofe  the  fafeft  way  ;  that  is,  rather  to  ab- 
ftain  from  what  is  lawful,  than  to  extend  his  Chrif- 
tian  liberty  too  far,  and  wound  his  brother.  He 
follows  the  example  of  the  apoftle,  who  though  for 
himfelf,  he  had  freedom  to  eat  flefh,  yet  would  ra- 
ther deny  himfelf  that  privilege,  than  lay  a  ftum- 
bling-block  in  his  brother's  way. 

B.  But  is  faith  fo  productive  of  a6ls  of  piety  ?  It 
alfo  direfts  to  a  performance  of  them  in  a  right 
MANNER,  and  to  a  right  end. 

a.  In  a  right  manner,  according  to  the  prefcrip- 
tion  of  the  word  of  God,  which  always  mufl;  be  the 
rule  of  our  a6tions.  By  faith  the  believer  is  led  firft 
to  attend  above  all  things,  to  the  concerns  of  the 
foul,  and  then  to  thofe  which  are  necefTary  for  our 
temporal  comfort  ;  aod  not  only  fo,  but  to  perform 


too  THE  PIOUS  COMMUNICANT. 

every  thing  in  its  proper  feafon  ;  that  is,  not  to  ht 
fo  much  employed  in  the  affairs  of  this  life,  as  to 
leave  but  little  or  no  time  for  thofe  of  a  fpiritual 
nature. 

b.  And  to  a  right  end,  to  glorify  God  in  all 
things,  agreeably  to  the  exhortation  of  Paul ;  whe-' 
iher  ye  eat  or  drink,  or  whatfoever  ye  do,  do  all  to  the 
glory  of  God,  i  Cor.  x.  31. — -This  inclines  the 
believer  to  look  ofF  from  himfelf,  preferves  him  from 
an  undue  concern  to  pleafe  either  himfelf  or  others, 
and  difpofes  him  to  make  the  approbation  of  God 
his  chief  and  conftant  aim  ;  and  this  principle  carries 
him  fo  far,  that  on  the  one  hand,  if  God  may  be  glo- 
rified, he  will  omit  no  duty,  whatever  perfecutions 
may  await  him  on  its  account  ;  and  on  the  other 
hand,  no  honours  or  advantages  that  can  be  propo- 
fed,  will  induce  him  to  do  any  thing,  by  which  the 
name  of   God  may  be  difhonoured. 

6.  The  life  of  faith  manifefts  itfelf  in  the  conftant 
pra6lice  of  fervent  prayer,  by  which  the  Chrif- 
tian  cleaves  to  God,  to  Chrift,  to  heaven,  as  a  girdle 
to  the  loins  of  a  man.  In  prayer,  the  believer  ex- 
preifes  not  only  his  ftrong  aiFeftion  for  his  God  and 
Redeemer,  but  his  devotednefs  to  him,  and  fixed  pur- 
pofe  of  ferving  him.  His  language  is,  "  Lord  !  here 
"  am  I  waiting  thy  commands,  perfuaded  that  thou 
•'  wilt  never  call  me  to  any  duty,  which  thou  wilt 
*'  not  enable  me  to  perform,  nor  put  me  upon  any 
*'  trial,  which  thou  wilt  not  give  me  ftrength  to  en- 
*'  dure."  Nor  is  faith  more  eminently  exercifed  in 
any  kind  of  prayer,  than  in  thofe  devout  ejaculations, 
and  holy  afpirations  of  foul,  which  he  direfts  to  a 
throne  of  grace.  The  efficacy  of  fuch  prayer  is  very 
extraordinary,  as  has  been  witneffed  by  Mofes,  Ne- 
hemiah,  Daniel,  and  others. 


LECTURE  V.  20* 

7.  Laftly,  faith  is  employed  in  the  contempla- 
tion of  the  obje6ls  of  fenfe  in  fuch  a  manner  as  to 
lead  to  thofe  which  are  spiritual  and  divine. 
For  inftance  ;  Does  the  believer  caft  his  eye  upon 
the  fun  of  nature  ?  his  mind  is  immediately  led  to 
mveftigate  the  glories  of  the  fun  of  righteoufnefs  ; 
Does  he  behold  the  plants  and  flowers  in  all  their 
heauty  and  elegance,  ?  the  eye  of  faith  will  trace  all 
thefe  to  the  hand  that  made  them,  and  the  believer 
will  have  his  foul  imprelfed  with  this  important  truth, 
that  thus  too  he  ought  to  grow,  and  bring  forth  fruit 
unto  God.  Does  he  view  the  heavens  in  all  their 
fplendor  ?  his  mind  is  inftantaneoufly  elevated  to  the 
third  heaven,  the  feat  of  joy  and  everlafting 
falvation.  In  a  word,  whatever  he  beholds,  whatever 
he  does,  raifes  his  foul  to  things  invifible  and 
fpiritual. 

See  thus  what  it  is  to  live  by  faith. 

We  have,  in  as  concife  a  manner  as  poffible,  deli- 
neated the  whole  walk  of  a  Chriftian,  to  the  end  that 
every  one  who  looks  upon  the  beautiful  pifture  might 
be  enamoured  with  it. 

We  mull  now,  in  the  second  place,  endeavour 
TO  excite  and  urge  the  people  of  God,  to 
PROCEED  in  their  journey  to  heaven,  walking  by 
faith;  for,  although  this  road  be  fo  charming  and 
delightful,  and  at  the  fame  time  fo  neceflary  to  be 
purfued  ;  yet  there  are  many  of  the  children  of  God, 
that  travel  it  with  a  flothful  and  fluggifh  ftep. 

O  people  of  God,  what  reafon  have  ye  to  be 
afJiamtd  !  Ye  live,  it  is  true,  by  faith,  for  without 
faith,  ye  could  never  enjoy  fellowftiip  with  God, 
fince  that  divine  principle  is  the  bond  which  unites 
you  to  him.  But  where  is  your  ardor,  your  activity, 
your  engagednefs  in  the  exercife  of  faith  ? 
Dd 


202  THE  PIOUS  COMMUNICANT. 

Many  of  you  have  been,  for  a  number  of  years, 
on  the  way ;  but  ye  have  made  little  progrefs,  be- 
caufe  ye  are  for  ever  doubting  of  your  flate,  and 
continually  faying,  "  We  are  afraid  it  is  not  yet  right 
*'  with  us." —  Ye  will  live  by  fenfe,  but  not  by  faith, 
and  therefore  ye  keep  almofl  conftantly  in  the  fame  con- 
dition. How  improper  fuch  a  condu6l !  ye  ought  to 
reft  upon  the  divine  teflimony.  Have  ye  ever  been  en- 
abled to  determine  favorably  of  yourfelves  ?  it  behoves 
you  to  hold  faft  the  foundation  on  which  ye  have 
been  made  to  hope,  and  thuvS  oppofe  all  the  fuggef- 
tions  of  unbelief.  For  want  of  this,  your  faith  is 
only  exercifed  in  its  weakefl  a6ls,  of  defiring,  hunger- 
ing, thirfting,  and  running  after  Jefus,  whilfl  that 
holy  and  firm  confidence  that  lays  hold  of  the  eternal 
rock  of  falvation,  and  of  the  promifes,  is  an  exercife 
of  which  ye  know  but  little  in  your  own  experience. 
And,  though  it  be  true,  that  a  weak  faith  is  fufficient 
for  falvation,  yet  it  is  not  enough  to  afFord  you  that 
comfort  and  encouragement  ye  need  upon  the  way. 

Seek  then  to  obtain  a  well-grounded  affurance  of 
your  ftate.  Let  not  little  things  alarm  and  difturb 
your  peace :  ye  have  to  do  with  a  faithful  God,  who 
will  preferve  alive  the  fmalleft  fpark  of  grace,  and  can 
cncreafe  it  into  a  flame. 

But  there  may  be  fome  among  you,  who,  though 
ye  may  be  confident  of  your  good  eftate,  yet 
LIVE  NOT  by  faith,  as  ye  ought  to  do.  Ye  are  not 
fufficiently  impreffed  with  a  fenfe  of  your  guilt  and 
pollution,  of  your  inability,  and  unworthinefs ;  for, 
though  ye  have  received  grace,  yet  ye  are  daily 
chargeable  before  God,  of  innumerable  failures  in 
duty ;  which  however  do  not  fuitably  afFeft  your 
minds;  and  therefore  it  is  that  ye  do  not  more  earn- 
^lliy  apply  to  the  blood  of  Jefus,  for  pardon.     Ye 


--'^N 


LECTURE  V.  2C.3 

do  indeed  confefs,  that  without  Chrijl  ye  can  do  no- 
thing  I  but  conftantly  by  faith  to  look  to  him  for 
wifdom  and  flrength  in  every  tranfa6lion,  fpiritual 
and  temporal,  is  a  thing  with  which  ye  are  but  little 
acquainted.  When,  depending  on  yourfelves,  ye  have 
ventured  to  engage  in  bufinefs,  or  duty,  without  look- 
ing for  direftion  and  influence  from  above,  how  often 
have  ye  been  put  to  ftiame  ?  whilft,  on  the  other 
hand,  when  deeply  impreffed  with  a  fenfe  of  your  own 
infufficiency,  ye  could  only  lift  your  eye  to  God  for 
help,  ye  have  found  his  grace  fufficient  for  you,  and. 
his  Jlrength  made  perfect  in  your  weaknefs. —  All  this 
is  defigned  to  teach  you  to  look  from  fecond  caufes, 
and  to  live  by  faith.  Yet  where  is  that  believing 
and  CALM  SUBMISSION  to  the  will  of  God?  Every- 
thing goes  well,-  when  the  fun  of  profperity  beams 
upon  you,  when  you  can  waJJi  your  Jleps  in  butter  ; 
but  when  the  clouds  of  adverfity  gather  thick  around 
you,  and  horrid  gloom  darkens  your  way,  how  are 
your  hearts  difpofed  to  murmur!  Does  God  call 
you  to  part  with  fomething  that  is  dear  to  you  ?  you 
are  not,  like  Abraham,  willing  to  offer  up  your  Ifaac. 
It  may  indeed  be  your  wifh  to  be  in  fuch  a  frame ; 
but,  O  how  hard  is  it  for  you  to  yield  a  tacit  fubmif- 
lion  to  the  will  of  God  ! 

In  times  of  fpiritual  or  temporal  diflrefs,  in  what 
do  you  evidence  the  exercife  of  confidence? 
Does  God  hide  his  face  from  you,  do  all  things  appear 
TO  GO  AGAINST  YOU?  ye  are  caft  down,  unbelief 
gains  flrength,  ye  are  afraid  to  rely  upon  the  pro- 
mifes,  or  to  confider  God  as  your  father.  Does  Satan 
'befet  you  with  his  fiery  darts  ?  ye  take  not  the  J/iield 
of  faith,  to  ward  them  off;  but  are  difmayed  :  fear 
gets  hold  of  you,  and  ye  dare  not  oppofe  him. — 
However,  remember  your  enemy  is  ever  on  the  watch. 


204  THE  PIOUS  COMMUNICANT. 

and  attacks  with  unrelenting  fury,  when  God's  people 
^re  oflF  their  guard.  When  providences  are  adverfe, 
and  profpe6ls  fo  dreary,  that  not  a  ray  of  light  ap- 
pears, your  minds  fink  into  despondency,  inftead 
of  COMMITTING  all  your  concerns  into  the  hands 
of  God.  Such  conduct  difhonours  God,  and  evidences 
a  want  of  faith  in  his  power^  as  being  able  to  bring 
light  out  of  darknefi. 

How  little  aftivity  do  you  manifeft  in  exercifing 
thofe  Chriftian  graces  which  have  been  defcribed !  O 
which  of  us  muft  not  be  compelled,  with  fhame,  to 
confefs  his  fmful  deficiences  ?  but  to  fee  them,  and 
to  confefs  them,  is  not  enough;  it  becomes  us,  in  the 
llrength  of  the  Lord,  to  feek  to  amend  our  ways. 

Be  exhorted  then,  believers,  to  be  more  fteadfaft, 
immovable,  and  progreffive,  in  this  walk  of  faith. 

1.  Ye  cannot  have  a  firm  alTurance  of  the  since- 
rity of  your  faith,  if  it  work  not  by  love;  and  be 
not  accompanied  with  endeavours,  through  grace,  to 
difcharge  the  duties  of  true  religion  ;  for  if  faith  urge 
not  the  foul  to  thefe,  it  more  refembles  a  dead,  than 
a  living  and  true  faith.  This  the  apoftle  James  teaches^ 
Chap.  2.  17. —  Although  it  be  certain,  that  thofe 
who  have  faith  can  never  be  deprived  of  that  prin- 
ciple altogether ;  yet,  when  it  is  not  conftantly  in 
exercife,  it  is  weakened  ;  as  one  who  has  learned  any 
liberal  or  mechanic  art,  by  difufe,  lofes  much  of  hi^ 
fkill,  whilft  conftant  praftice  would  yield  him  daily 
improvement ;  fo  it  is  with  the  believer :  by  negli- 
gence he  fufFers  a  vifible  declenfion,  whereas,  by  a 
conflant  and  lively  exercife  of  faith  on  the  Lord 
jefus,  he  gains  much  llrength,  his  evidences  are 
proportionably  brightened  ;  his  doubts  are  removed^, 
and  his  fears  fubfide. 

2.  By  exercifing  faith,  the  Chriftian  advances 


LECTURE  V.  205 

IN  H0tiNE5Sj  for,  as  faith  purifies  the  heart  from 
the  love  of  lin,  fo  it  makes  the  foul  zealoufly  engage 
in  all  the  duties  of  religion. —  Faith  teaches  its  pof- 
feffor  conftantly  to  keep  in  mind  his  inability,  and 
thus  leads  him  fixedly  to  keep  his  eye  upon  Chrift, 
Faith  is  the  hand  which  lays  hold  of  Chrift,  and  his 
ftrength.  By  faith  the  believer  runs  after  Chrift,  and 
brings  the  empty  veflel  of  his  heart  to  an  all-fufficient 
God  and  Saviour,  to  be  filled.  Have  ye  then  any 
defires  of  becoming  more  holy ;  let  faith  be  much 
in  exercife :  it  is  the  beft  mean  which  can  be  era-' 
ployed,  in  order  to  fatisfy  thofe  defires. 

3.  By  exercifing  faith,  we  fliall  be  able,  in  the 
name  and  ftrength  of  the  Lord,  to  make  a  noble, 
manly,  and  bold  stand  againft  all  that  oppofe  us. 
By  faith  we  are  taught  to  expeft  oppofition ;  but  by 
faith  too  we  are  enabled  to  lay  our  hands  upon  the 
promifes,  the  oath  and  the  faithfulnefs  of  God,  and 
humbly  plead  them  before  him.  By  faith,  we  look 
upon  Chrift  as  the  captain  of  falvation,  and  ftrength- 
ened  by  his  power,  in  the  midft  of  the  combat,  we 
may  triumphantly  exclaim,  "  In  all  thefe  things,  we 
<^  are  more  than  conquerors,  through  him  that  hath 
**  loved  us." 

4.  Faith  enables  the  Chriftian  to  go  on  his  way, 
replete  with  joy  and  comfort ;  for 

A.  As  the  believing  foul  is  not  eafily  ftiaken  as 
to  its  ftate,  fo  it  can  rejoice  in  having  fellowfliip  with 
God,  and  in  all  the  bleflings  which  flow  from  it. — 
Yes,  believers,  ye  can  rejoice  in  the  hope  of  glory. 

•  B.  In  PROSPERITY,  faith  makes  the  Chriftian 
truly  grateful.  He  enjoys  temporal  bleflings,  con- 
fefling  his  unworthinefs  of  the  leaft  favour,  in  the 
language  of  the  venerable  Patriarch,  "  I  am  lefs 
♦*  than  the  leaft  of  all  thy  mercies." —  He  is  fenfiblc 


2o5  THE  PIOUS  COMMUNICANT. 

that,  by  faith,  he  has  a  covenant  right  to  all  he  pof- 
fefifes  ;  for  he  fees  that  Chrift,  to  whom  faith  unites 
his  foul,  hath  purchafed  all  thefe  things  for  his  people. 
C.  In  A  D  V  E  R  s  I T  Y ,  when  diftreffes  and  afflifclions 
arife  from  every  quarter,  faith  enables  the  foul  to 
commit,  with  an  holy  unconcern,  its  all  into  the 
hands  of  a  faithful  God,  who  always  careth  for  his 
children,  and  to  reft  in  the  promifes  of  him,  who  hath 
faid,   "  /  will  never  leave  thee,  nor  forfake  thee," 

5.  The  walk  of  faith,  not  only  affords  a  comfort- 
able and  a  pleafant  life,  but  prepares  the  way  for  a 
JOYOUS  AND  BLESSED  DEATH.  In  the  Hvely  exer- 
cife  of  faith,  the  foul  with  pleafure  contemplates  its 
dilfolution  from  the  body,  as  the  appointed  mean  by 
which  it  fhall  be  admitted  to  immediate  communion 
with  its  God  in  heaven,  where  we  fhall  fee  eye  to  eye^ 
and  face  to  face  :  on  a  death-bed,  the  believer  may 
fay  with  Jacob,  "  /  have  waited  for  thy  falvation, 
*'  0  Lord  ;"  and  with  Paul,  "  I  have  kept  the  faith" 
It  is  true,  God  may  in  that  hour  withhold  the  light 
of  his  countenance ;  but  it  will  only  be  to  put  faith 
to  its  laft  trial ;  and,  even  in  that  cafe,  there  ftill 
remains  a  waiting  upon  the  Lord ;  for  the  righteous 
hath  hope  in  his  death. 

6.  This  ft  able  walk  of  faith  is  ftrongly  recom- 
mended to  you,  by  a  confideration  of  that  calm 
SERENITY  of  mind  which  it  affords,  on  the  occur- 
rence of    SUDDEN     AND     ALARMING     EVENTS,  rcf- 

pe6ling  either  yourfelves,  your  families,  or  the  land 
in  which  you  live ;  when  unconverted  fmners  fhall 
fear  and  tremble,  and  flee  into  their  iimer  chamber ; 
and  when  thofe  who  have  but  little  faith,  fhall  with 
Peter,  and  the  reft  of  the  Apoftles,  cry  out,  "  Lord 
*'faveus,we  pertJJi."  Matt.  viii.  25.  then  fhall  ye^ 
who  are  accuftoraed  to  commit  yourfelves  to  God,^ 


LECTURE  V.  ^y 

have  boldnefs  to  fly  unto  him,  as  the  rock  of  your 
falvation,  and  as  your  Jlrong  habitation,  to  which  ye 
continually  refort.  Then  ye  may  coniider  yourfelves 
as  fafe  in  your  father's  hand,  and  depending  on  his 
faithfulnefs,  fay,  "/  will  tmjl,  and  not  be  afraid; 
**  for  the  Lord  is  with  me." 

7.  Such  a  walk  of  faith  glorifies  God;  for 
the  believer  depends  upon  him  as  a  gracious  and  all- 
fulhcient  God.  To  live  by  faith,  makes  us  look  from 
every  other  objeft  but  Chrift,  and  to  confide  in  him 
alone :  faith  humbles  the  proud  heart,  and  caufes  us 
to  think  little  of  ourfelves.  When  we  are  brought 
to  confefs,  that  for  all  we  have,  we  are  indebted  to 
free  grace,  faying  with  Paul,  By  the  grace  of  God,  we 
are  what  we  are ;  then  we  will  not  prize  our  virtues^ 
nor  fet  a  high  value  on  our  beft  performances.  If  a 
believer  does  any  thing  for  God,  or  his  caufe,  he  af- 
cribes  it  not  to  himfelf,  but  to  the  grace  of  God  which 
dwelleth  in  him  ;  and  as  he  receives  every  thing  from 
God,  fo,  by  faith,  he  is  difpofed  to  render  back 
unto  him,  all  the  praife,  and  all  the  glory. 

8.  People  of  God,  ought  ye  not  to  be  defirous  of 
leading  fuch  a  life  of  faith,   when  ye   confider  that 

it  is  THE  M  E  D  I  U  M  thvOUgh  which  EVERY  BLESSING 

comes  ?  ^Y  faith  ye  have  accefs  to  the  throne  of  grace, 
where  you  may  commit  all  your  concerns  to  your 
father,  God;  by  faith  ye  receive  out  of  his  fulnefSf 
and  grace  for  grace  ;  by  faith  ye  have  a  right  to 
all  temporal  bleffings,  even  though  ye  pofTefs  them 
not,  and  are  poor  and  defpifed  by  the  world;  fpiritual 
bleffings,  eternal  fehcity,  ye  may  confider  as  yours; 
yes,  by  faith  Jefus  dwells  in  your  hearts,  and  your 
hearts  in  heaven,  even  now,  whilll  ye  fojourn  below. 

9.  Do  ye,  Chriftians,  live  here  by  faith  ?  ye  fhall 
have  the   honour  after  death,    of  being  enrolled 


208  THE  PIOUS  COMMUNICANT. 

amongfl;  the  cloud  of  witnesses,  of  whom 
Paul  relates,  that  they  all  died  in  the  faith,  Heb.  xi. 
13.  When  ye  fhall  no  more  be  numbered  with  the 
inhabitants  of  this  world,  the  fruits  of  your  faith  ftiall 
remain.  It  fhall  then  be  faid  of  you,  as  it  was  once 
laid  of  Abel,  Though  dead,  he  yet  fpeaks.  Thofe  who 
in  this  life,  make  the  greateft  progrefs  in  the  walk  of 
faith,  are  held  in  the  highell  eftimation  after  death. 

Is  there  then  fo  much  glory  and  happinefs  connefted 
with  the  life  of  faith  ?  Is  it  your  defire  thus  to  live  ? 
and  do  you  afk,  "  How  Ihall  we  attain  to  fuch  a 
«  life  r 

The  third  thing  propofed  was,  to  lay  before  you 
fome  of  thofe  means  which  enable  the  Chriftian  to 
advance  in  the  divine  life. 

We  ftiall  firft  give  fome  general  direftions  ;  and 
then  fliew  in  what  refpeft  the  Lord's  Supper  is  a 
MEAN  of  promoting  the  life  of  faith. 

The  GENERAL  dire6lions  we  would  offer,  are  the 
following : 

1.  Seek  to  OBTAIN  an  assurance  of  your  being 
in  a  gracious  ftate,  grounded  upon  the  word  of  God. 
Have  ye,  by  marks  drawn  from  that  divine  fource, 
and  by  examining  your  hearts  by  thofe  marks,  found 
that  ye  might  venture  to  believe  that  ye  are  the  chil- 
dren of  God  ?  do  not,  too  eafily,  give  up  your 
hope,  nor  too  readily  yield  to  doubts  and  fears ;  but 
reafon  thus  with  yourfelves  :  "  If  the  work  hath  been 
"  done  in  truth,  God  is  faithful ;  his  gifts  and  calling 
"  are  without  repentance,  and  therefore,  the  work  of 
"  grace  begun  here,  muft  and  will  be  confummated 
"  in  glory."  In  proportion  as  this  foundation  is  weak- 
ened, your  comfortable  advancement  in  the  divine 
life  of  faith  will  be  obftrufted ;  and  therefore,  in  the 
words  of  Peter,  we  exhort  you,   "  Give  all  diligence 


LECTURE  V.  209 

*'  to  make  your  calling  and  elediion  Jure  ;  for  if  ye  do 
"  thefe  things,  yejhall  never  fall." 

2.  Be  not  too  much  fet  upon  having  your  com- 
fort and  JOY  derived  from  a  feeling  fenfe  of  di- 
vine grace,  .and  of  the  operations  of  the  Holy  Spirit. 
If  it  pleafe  the  Lord  to  grant  you  thofe  fenfible  evi- 
dences of  his  love,  be  thankful ;  highly  prize,  and 
carefully  preferve  them  ;  but  if  ye  have  not  thefe  ex- 
periences, confider  that  now  ye  are  not  fo  much  call- 
ed to  feel  as  to  believe ;  the  former  is  tranfitory,  but 
the  latter  remains  when  feelings  ceafe ;  the  one  pro- 
duces a  tender,  fteadfaft  walk,  but  the  other  renders  it 
wavering  and  unfteady.  As  long  as  a  perfon  has  a 
feeling  of  the  love  of  God,  he  conceives  that  hills 
and  mountains  muft  fall  before  him,  and  fays,  "  I 
"  fhall  never  be  moved ;"  but  does  he  lofe  this  feel- 
ing fenfe,  the  leaft  unfavourable  circumftance  alarms 
him,  and  he  is  ready  to  give  up  all  for  loft.  But 
faith  continues  though  midnight  darknefs  reft  upon 
us.  "^y  believing,  we  keep  a  faft  hold  of  the  word 
and  promifes,  and  thus  temptations  of  every  kind 
lofe  much  of  their  power. 

3.  Devote  a  part  of  every  day  in  searching  the 
Scriptures ;  it  is  neceffary  for  Chriftians  to  add  con- 
ftantly  to  their  ftock  of  knowledge.  Faith  is  ftrong 
in  proportion  to  one's  acquaintance  with  divine 
truths  ;  ignorance  is  the  parent  of  unbelief.  If  a 
perfon  be  but  little  verfed  in  the  Scriptures,  how 
liable  is  he  to  be  forely  diftreffed,  when  he  meets 
with  oppolition,  from  foes  internal  or  external ! 
whilft  he  who  is  eftablifiied  in  the  truth,  with  eafe 
furmounts  the  difficulties  which  may  come  in  his 
way.  Endeavour,  then,  to  learn  from  the  word, 
*'  What  is  that  good,  and  perfeB,  and  acceptable  will  of 
E  e 


210  THE  PIOUS  COMMUNICANT. 

*'  God,"  and  make  that  the  rule  of  your  walk  and 
converfation. 
•  4.  Firmly  refolve,  in  the  flrength  of  the  Lord,  to 
LIVE  circumfpe6lly,  and  to  walk  in  the  path  of 
holiness:  nothing  deftroys  our  Chriftian  confi- 
dence like  fin  :  indulgence  in  it  caufeth  God  to  hide 
his  face ;  hence  arifes  a  fear  to  apply  the  promifes,  and 
we  dare  not  approach  the  throne  of  grace.  The  word 
of  God  reprefents  faith  and  holinefs  as  intimately 
connefted,  infomuch,  that  thofe  who  are  celebrated 
for  their  boldnefs  in  faith,  are  commended  as  having 
been  mod  exemplary  in  holinefs. 

5.  Go    CONSTANTLY    BY     FAITH     TO     ChRIST; 

feek  in  his  blood  the  pardon  of  all  backllidings  ;  fen- 
fible  of  your  own  inability,  haften  to  him  for  flrength; 
plead  the  word  which  he  himfelf  hath  fpoken,  "  With-' 
"  out  me  ye  can  do  nothing,"  and  then  truft  in  that  arm 
divine,  by  which  ye  can  do  all  things.  Thus  to  be 
daily  and  hourly  engaged,  is  the  true  way  of  living 
by  faith,  and  none  are  thus  employed  but  thofe  who 
have  received  a  believing  heart. 

6.  In  every  circumflance  of  your  lives,  make 
USE  OF  THE  DIVINE  PROMISES.  Yecaniiotbe 
in  any  fituation,  nor  be  called  to  any  duty,  but  ye 
will  find  fome  precious  word  on  which  ye  may  hope 
for  help,  fupport  or  deliverance.  Confide  in  that 
which  a  faithful  God  hath  fpoken,  and  apply  to  him 
to  fulfil  what  he  hath  promifed,  faying,  with  David, 
Pf.  cxix.  49,  50.  "  Remember  the  word  which  thou 
"  haji  fpoken  to  thy  fervant ;  on  which  thou  hajl  cavjed 
*'  him  to  hope  :  thy  word  hath  quickened  me." 

7.  Place  conftantly  in  your  view  thofe  heroic  be- 
lievers who  have  gone  before  you,  and  have  travelled 
the  fame  road,  ^y  doing  this  ye  may  be  animated 
and  encouraged.     Tlicir  faith  follow,   conjidcring  the 


LECTURE  V.  411 

■end  of  their  Converfation,  Heb.  xiii.  7.  It  is  faid; 
that  in  the  Grecian  races,  the  portraits  of  the  moft 
illuftrious  heroes,  and  of  the  fwiftefl  racers,  u^ere 
placed  in  full  view,  to  the  end  that  others  might  be 
excited  at  leaft  to  equal  them  in  their  refpe6live  at- 
tainments. For  the  fame  purpofe,  many  eminent 
examples  are  exhibited  in  the  word  of  God.  Go 
then  in  the  footjleps  of  the  flock  ;  '  and  duly  confider 
the  force  of  this  apoftolic  exhortation  :  "  Seeing  then 
*'  we  haveyo  great  a  cloud  of  loitneffes,  let  us  run  with 
*'  patience  the  race  fet  before  us."  But,  befides  thefe 
general  inesins,  the  Holy  Supper  of  the  Lord 
is  particularly  defigned  ;  and  when  ufed  in  a  right 
manner,  greatly  conducive  to  the  believer's  ad- 
vancement in  the  life  of  faith:  for  as  baptifm 
fignifies  and  feals  the  ingrafting  of  a  foul  into 
Chrift,  fo  the  Supper  of  the  Lord  is  intended  to 
ftrengthen  believers  in  the  divine  life.  A  child  that 
by  its  birth  receives  life,  has  need  of  conftant  nourifh- 
ment,  that  it  may  acquire  ftrength  and  growth  ;  and 
fo  does  the  child  of  God  much  need  that  nourifh- 
ment,  which  he  may  expeft  from  this  holy  ordi- 
nance, fo  well  adapted  to  promote  bis  furtherance  in 
grace,  whatever  may  be  his  fituation. 

1.  Art  thou  faying,  "  I  have  but  jufc  begun  the 
*'  walk  of  faith  ;  1  am  only  a  babe  ia  Chrift ;  all  that 
*'  I  have  experienced  is  but  a  defire,  a  looking,  a 
"  longing  for  grace,  and  an  intereft  in  Chrift,"  O  ! 
come  to  the  table  of  the  Lord,  even  in  fuch  a  frame  ; 
there  thou  mayft  fee  Jefus  in  his  all-fufficiency,  ready 
to  fatisfy  all  thy  defires.  As  the  tender  infant  eager- 
ly pants  for  the  breaft,  to  be  nourifhed  by  it,  pant 
thou  after  Elschaddai,  the  all-fufficient  God. 
This  word  is  derived  from  another,  which  fignifies  a 
ruLL  breaftj   to  intimate,  that  in   God,  there  is  a 


2ia  THE  PIOUS  COMMUNICANT. 

complete,  an  inexhauftible  fulnefs,  and  a  willing- 
nefs  to  impart  out  of  that  fulnefs.  Come  then,  open 
thy  mouth  wide,  that  it  may  be  filled;  earneftly  de- 
lire  the  fincere  milk  of  the  word,  that  thou  mayjl  grozo 
thereby.  We  are  bold  to  affure  thee,  that  the  moft 
afFeftionate  mother  is  not  fo  much  difpofed  to  cherifh 
the  infant  of  her  bofom,  as  the  ali-fufficient  Jefus  is 
to  replenilh,  with  his  grace,  the  foul  that  comes  to 
him;  and  this  he  feals  in  the  lacrament  of  the  Sup- 
per: the  more  hungry,  thirfty,  empty,  thou  art, 
the  fitter  obje6l  thou  art  for  being  filled  and  fatisfied. 

2.   Art  thou  afraid  to  acknowledge  that  thou  haf^ 
experienced,    even    the    first    exercises    of 
FAITH  ?    Muft  thou  complain  that  thou  art  weak, 
feeble,   and  ready  to  fink  beneath  thy  heavy  burden  ; 
that  thou  hall  a  fin-fick  foul,  and  a  zoounded  fpirit  ? 
"With  all  thefe  maladies,  it  is  thy  duty  to  go  forward 
to  the  table.    Is  not  Jefus  the  physician  who  binds 
up  the  broken-hearted,   who  has  a  medicine  fuitable 
to  every  difeafe  ?    Art  thou  call  down  becaufe  fin  Hill 
cleaves  to  thee?  the  blood   of  Chrift  is  a  foun- 
tain opened  Jot  fin,  and  for  uncleannefs.     Art  thou 
entangled  in  the  affairs  of  the  world,  and  unable  to 
extricate  thyfelf  ?    Jefus  feals  in  this  facrament,   that 
he  has  procured  for  thee  his  fpirit  to  f^mftify  thee ; 
and  moreover,  has  promifed  to  ail  his  ipcople,  flrength 
according  to  their  day.     Lay  thy  hand,   then,  upon 
the  promifes ;    keep  fall  hold  of  them  by  faith,  and 
remind  Jefus  of  his  own  words,  and  he  will  accom- 
plifh  all  that  he  has  declared.     There  is  no  wound 
fo  great,  but  he  can  heal  it ;  yes,  wert  thou  even  lep- 
rous from  he^^d  to  foot,  fo  that  thou  wert  compelled 
to  cry  out,  unclean,  unclean,  thy  Jefus  can  effe6l  a. 
cure ;  and  thou  haft  not  reafon  to  doubt  of  his  difpo- 
fition  to  do  both ;  for  he  is  the  mcrcful  high  priefl. 


J.ECTURE  V.  2 IS 

and  he  folemnly  feals  this  to  thee  in  the  facrament  of 
the  Supper. 

3.  Are  there  any  fincerely  engaged  in  the  divine 
life,  who,  however,  for  their  ftrengthening  and  efta- 
bhfhing,  are  desirous   of  more  comfort  and 

«ATISFACTION,      by     SENSIBLY      TASTING     THAT 

THE  Lord  is  gracious  ?  In  this  holy  ordinance, 
bread  is  offered  to  ftrengthen,  and  wine  to  make  glad 
their  hearts.  Jefus  calls  you,  faying,  "  Come  eat  of 
*'  my  bread,  and  drink  of  the  wine  which  I  have  viin- 
**  gled."  Here  you  may  be  abundantly  fatisfied  with  the 
Jatnefs  of  God's  houfe,  and  drink  of  the  rivers  of  his 
pleajure;  but  keep  it  always  in  mind,  that  this  fpirit- 
ual  nourifhment  is  imparted  to  you,  that  in  the 
Ilrength  of  it,  you  may  travel  through  the  wildernefs 
of  this  world,  till  you  in  fafety  arrive  at  the  mount 
of  God  above.  Elijah  was  nourifhed  by  the  food 
which  Divine  Providence  had  prepared  for  \i\m,  forty 
days,  until  he  came  to  Horeb;  in  like  manner  muft 
you  feek  to  be  ftrengthened,  not  for  one  day,  but 
from  one  communion  fabbath  to  another. 

•You  may  perhaps  fay,  "  This  would,  indeed,  be 
"  the  cafe,  were  I  to  continue  in  that  comfortable 
"  frame  in  which  I  found  myfelf  at  the  table;  but 
*'  it  often  happens,  that  I  have  no  fooner  left  it,  than 
•'  I  lofe  that  comfortable  and  delightful  experience 
*'  of  the  love  of  God  Jhed  abroad  on  my  heart,  and 
''  hence  my  foul  is  again  enveloped  in  darknefs." 
This  may,  indeed,  be  the  cafe  with  thee ;  for  God 
defigns  by  this  to  teach  thee  not  to  walk  by  fight,  but 
by  faith.  Hath  God  fealed  anew  his  promifes  to 
thy  foul  ?  live  then  upon  them,  and  confider  with 
thyfelf,  that  now  thou  art  called  to  live  by  faith, 
and  that  the  sensible  enjoyment  is  referved  for 
thee  in  heaven.     God  will  give   thee  to  experience 


214  THE  PIOUS  COMMUNICANT. 

his  love,  and  impart  new  courage  and  flrength,  to 
fight  againft  thine  enemies  :  thou  wilt  find  that  Satan 
is  never  more  a6live  in  tempting  to  fin,  or  in  making 
his  afTauks,  than  when  it  has  pleafed  the  Lord  to  re- 
frefh  thy  foul.  Under  iuch  a  trial,  thou  wilt  be 
ready  to  conclude,  that  all  the  benefit  of  the  ordi- 
nance is  loft;  but  this  may  be  a  very  falfe  conclu- 
fion.  In  fuch  circumftances,  believer,  it  is  thy  duty 
to  watch,  to  flandfirm  in  the  faith,  to  quit  thyfe  If  like 
a  man,  to  be  firong  ;  and  for  thine  encouragement, 
know,  that  thy  God  will  give  thee  new  pledges  of 
his  love,  to  increafe  thy  faith,  and  to  eftablilh  thy 
confidence  in  his  faithfulnefs. 

But  before  we  clofe  this  lefture,  we  muft  add  a 
few  words  by  way  of  application. 

Firft.  To  you,  who  are  yet  in  a  state  of  na- 
ture, flill  dead  in  trefpaffes  and  in  fins,  the  truths 
which  have  been  delivered  and  elucidated,  are  for 
figns  and  for  wonders :  ye  are  ftrangers  to  them,  at 
lead  by  experience  :  all  that  ye  can  poflibly  know  of 
them  is  fpeculative  ;  for  the  natural  man  receiveth  not 
the  things  ofthefpirit  of  God  :  and  becaufe  ye  are  not, 
as  yet,  truly  acquainted  with  the  firft  principles  of  faith, 
how  can  we  poflibly  exhort  you  to  live  by  faith? 
O  !  that  ye  could  but  once  fee  the  miferable  fituatioii 
in  which  ye  are  !  If  ye  live  not  by  faith  on  earth, 
you  cannot  live  eternally. — What  do  we  fay? 
not  live  throughout  eternity  !  You  fhall  indeed  live ; 
but  that  life  will  be  infinitely  worfe  than  death;  it 
will  be  a  Ufe  offliame  and  everlafling  contempt.  O  ! 
that  ye  were  but  brought  fo  far  as  to  be  enamoured 
with  that  walk  of  faith  which  we  have  been  depid- 
jng !  that  ye  were  made  to  enquire  after  the  good  way.y 
and  to  walk  in  it !  for  as  long  as  ye  are  ftraying  ia 
the  ways  of  fin,  and  wandering  in  its  deftru6livfi-. 


LECTURE  V.  215 

paths,  ye  have  no  part  in  the  privileges  of  the  people 
of  God.  Hence  we  have  no  warrant,  no  freedom, 
to  invite  you  to  the  table  of  the  Lord ;  for  all  that 
is  there  tranfafted  and  enjoyed  is  only  by  faith.  Lay 
yourfelves  then  at  the  feet  of  Jefus,  plead  with  him 
efFe6lually  to  work  faith  in  your  fouls,  and  to  make 
bare  his  omnipotent  arm,  to  illuftrate  his  glory  in 
your  falvation.  But, 

S'econdly.  Afflided  foul,  thou  whofe  faith  is  weak, 
dofl  thou  thus  complain,  "  Much  have  I  heard,  as  to 
*'  what  it  is  to  live  by  faith ;  but  inflead  of  proving 
*'  any  encouragement  to  me,  I  am  in  great  doubt 
•'  and  fear,  left  to  this  very  day  I  am  deftitute  of  true 
*'  faith;  fo  little  it  is  that  I  know  of  all  what  I  have 
"  heard.  By  what  marks  may  I  afcertain,  whether  I 
*'  am  a  fubjeft  of  fpiritual  life  ?"   We  anfwer, 

1 .  The  EMOTIONS  and  feeling  sense  of  di- 
vine things,  which  thou  doft  experience,  is  an  evi- 
dence that  THOU  HAST  life;  for  one  that  is  dead 
is  deftitute  of  feeling.  Touch  him,  make  incilions 
in  his  flefti,  he  remains  motionlefs  ;  it  is  juft  fo  with 
the  dead  finner :  if  he  be  addreffed  in  a  manner  the 
moft  afFeftionate ;  if  all  the  curfes  with  which  he  is 
threatened;  if  all  the  judgments  which  are  referved 
for  him  in  the  ftores  of  heaven  be  fet  before  him,  he 
is  indifferent  ftill.  Now  permit  us  to  aflc  thee,  "  Is 
"  not  thy  heart  eafily  moved,  and  affeded  with  ten- 
"  dernefs,  when  thou  heareft  proclaimed  in  thine  ears, 
"  the  wretchednefs  of  the  fmner,  the  fulnefs  of  the 
"  Saviour,  and  the  great  privileges  of  thofe  that  fe'ar 
*'  God  ?"  And  are  not  thefe  certain  figns  that  thou 
haft  life.  But  we  would  not  prefume  to  affert,  that 
all  who  are  occafionally  made  to  tremble,  becaufe  lin 
lieth  at  their  door,  or  become  imprefied  with  the  re- 
ality of  things  of  eternity   under    fermon;   or  who 


2,6  THE  PIOUS  COMMUNICANT. 

appear  much  afFefted  at  times,  when  the  love  of 
Chrift  is  fet  forth,  as  abounding  to  the  chief  of  fin- 
ners,  have  this  fpiritual  life.  No,  our  fenfibility  muft 
go  hand  in  hand. 

2.  With  a  PRACTICE  evidential  of  life. —  If  our 
emotions  proceed  from  life  in  the  foul,  we  will  be 
brought  to  bow  before  the  Lord,  to  lay  our  burdens 
on  the  omnipotent  arm  of   Jefus,    which    is  never 

JJiortened  that  it  cannot  fave  ;  and  to  feek  from  him 
that  grace  which  we  need.  Haft  thou  experienced 
this  ?  Doft  thou  not  know  what  it  is  to  wreftle  for 
mercy  at  the  throne  of  grace  ? 

3.  Art  thou    not    habitually    hungering, 

THIRSTING,      RUNNING       AND       CRYING       AFTER 

Christ?  Is  there  any  thing  which  would  more 
delight  thy  foul,  than  to  be  found  in  him,  and  enjoy 
his  grace,  even  in  the  fmalleft  degree  ?  Muft  thou  not 
anfwer  in  the  affirmative  ?  and  fay,  "The  Lord  is  my 
"  witnefs,  that  it  is  the  defire  of  my  foul  to  renounce 
"  all  things,  to  caft  myfelf  upon  him,  and  to  evidence 
*'this  by  caufing  my  light  to  fhine  before  men  ?" 
Haft  thou  been  thus  exercifed  ?  Then  we  are  bold 
to  alfure  thee,  agreeably  to  the  word  of  God,  that 
there  is  wrought  in  thee,  the  principles  of  true  faith, 
and  therefore  be  exhorted  to  live  the  life  of  faith,  and 
to  make  progrefs  in  it. 

And  in  the  mean  time,  comfort  thyfelf  with  this 
hope,  that  thou  who  art  now  living  by  faith,  fhalt 
hereafter  walk  by  fight.  The  ftaff  of  faith  ftiall  not 
only  conduft  to  the  Jordan  of  death,  but  over  it, 
where  thou  wilt  lay  it  down,  and  throughout  eternity 
enjoy  thofe  bleffings  for  which,  by  faith,  thou  haft 
been  long  waiting ;  even  falvation  and  glory,  world 
"without  end. 

AMEN. 


I  217  1 


THE 


PIOUS    COMMUNICANT. 
Lecture  VI. 


ON  THE  PEACE,  JOY  AND  TRIUMPH  OF 
FAITH. 


jHaVING,  in  the  preceding  lefture,  treated  of 
the  LIFE  OF  FAITH,  and  delineated  the  courfe  which 
the  Chriftian  purfues,  in  his  journey  towards  the 
heavenly  Canaan,  we  purpofe,  now,  to  invite  your 
attention  to  fome  of  the  blessed  effects,  which 
a  life  fo  holy,  and  a  courfe  fo  pleafing  to  God,  pro- 
duce. The  eflFcfts  to  which  we  particularly  allude 
are,  the  peace,  the  joy,  and  the  triumph  of  faith.  Our 
defign,  in  treating  on  thefe  fubjeds,  is,  on  the  one 
hand,  to  encourage  the  children  of  God,  who  have 
commenced  travelling  the  road  of  faith,  to  proceed 
in  it  with  ardour  and  zeal ;  and  on  the  other,  to  al- 
lure fuch  as  are  yet  in  a  ftate  of  nature,  to  make 
choice  of  a  courfe,  in  which  they  may  meet  with 
peace  and  joy,  both  in  life  and  death. 

We  fhall  reduce  what  we  have  to  fay  on  thefe  fub- 
jefts,  to  the  three  following  heads  : 

1.  We  ftiall  explain  the  nature  of  the  peace, 
Ff 


2i8  THE  PIOUS  COMMUNICANT. 

joy,  and  triumph  of  the   Chriflian,   and  fliew  how 
they  proceed  from  faith. 

2.  We  fhall  enquire,  whether  thefe  fruits  of  faith 
are  found  in  all  behevers,  at  all  times,  with  a 
view  to  adminifter  comfort  to  the  weak  and  diftreffed 
Chrillian.  . 

3.  We  Ihall  then  attempt  an  application  fuitable 
to  various  cafes   and  circumftances  of  men. 

But  before  we  proceed  to  confider  thefe  feveral 
fubjefts,  we  would  remark,  that  if  it  be  alked, 
*'  Why  we  confine  ourfelves  to  the  peace,  joy,  and 
"  trmnph  of  faith,  fince  there  are  many  other  fruits, 
"  which  the  life  or  walk  of  faith  produces  ?"  we 
reply, 

1.  Becaufe,  in  the  leftures  which  have  preceded, 
we  have  occafionally  mentioned  many  of  the  blef- 
fings  which  faith  brings  in  its  train. 

2.  Becaufe,  in  the  prefent  lefture,  which  will 
conclude  the  interefling  fubjeft  of  faith,  we  propofe 
exhibiting  that  grace  in  its  higheft  degrees,  as  in  the 
lall,   we  pointed  out  its  loweft  exercifes. 

3.  Becaufe,  the  peace,  joy,  and  triumph  of 
faith  include  all  the  other  fruits  which  refult  from  it. 

Having  premifed  this,  agreeably  to  the  first 
thing  which  was  propofed,  we  now  folicit  your  at- 
tention to  each  of  the  fruits  of  faith,  above  men- 
tioned. 

The  FIRST  in  order  is  peace  ;  by  which  we  un- 
derftand,  "  That  gracious  work  of  God  in  the  heart 
"  of  a  believer,  by  which,  his  former  enmity  being 
"  removed,  a  mutual  friendfliip  takes  place  between 
*'  him  and  his  God ;  from  which  flows  a  holy  com- 
"  pofure  of  mind,  in  every  viciflitude  of  lite,  as  well 
"  as  peace  with  all  creatures." 


LECTURE  VI.  219 

According  to  this  defcription,  we  fhall  confider 
what  this  peace  presupposes;  then  fpeak  of  the 
PEACE  itself;   and  laftly,  its  efFefts. 

1.  It  prefuppofes,  that  man,  by  nature,  is  an  en- 
emy to  God;  for  were  there  no  enmity,  there  would 
be  no  neceflity  of  making  peace :  the  idea  of  peace 
alfo  implies,  that  the  enmity  which  once  exilled  is 
removed. 

Man,  at  firft,  created  in  the  image  of  God,  enjoy- 
ed fellowship,  and  held  fweet  converfe  with  his  Ma- 
ker, as  with  his  mod  intimate  friend ;  but  by  the  in- 
tervention of  fm,  this  friendfhip  was  deftroyed,  and 
man  hath  become  an  enemy  to  God;  he  lifts  up  the 
weapons  of  rebellion  againft  him  ;  ht  Jlretcheth  out  his 
hand  againjl  God,  and  Jlrengtheneth  himjelf  againjl  the 
Almighty;  he  runneth  upon  him,  even  on  his  neck, 
and  upon  the  thick  hojfes  of  his  buckler,  and  faith,  de- 
fart  from  us,  for  we  defire  not  the  knowledge  of  thy 
ways,  Job  xxxv.  25,  26.  And  God,  on  the  other 
hand,  who  cannot  but  hate  fin,  and  whofe  hohnefs 
and  juftice  are  difhonoured  by  it,  is  become  an  ene- 
my to  man  ;  for  the  fooli/ii  Jliall  not  Jland  in  his  fight  ; 
he  hateth  all  workers  of  iniquity,  Pfalm  v.  6.  As 
an  enemy  to  God,  man  comes  into  the  world,  and 
in  this  awful  ftate  he  lives;  for,  fays  Paul,  Rom. 
viii.  7.  The  carnal  mind  is  enmity  againfi  God^  Yes, 
and  in  this  awful  flate  he  mull  have  died,  if  God 
himfelf,  even  from  eternity,  had  not  entertained 
thoughts  of  peace,  and  arofe  to  deliver  him  from  his 
wretched  condition.  It  was  his  infinite  wisdom 
that  devifed  the  plan  of  fetting  apart  the  Son  of  his 
love  as  mediator  and  furety ;  and  his  unfpeakable 
GOODNESS  and  infinite  power,  that  executed  re- 
demption's glorious  and  aftonifhing  plan,  when  he 
a6.ually  fent  him  into  the  world ;  for  then  it  was  the 


tie  THE  PIOUS  COMMUNICANT. 

divine  Jefus  took  upon  him  the  human  nature,  t» 
fatisfy  injured  juflice ;  to  do  and  to  fuflFer  all  that  it 
required  to  be  done  and  fufFered.  By  this  mean  a 
way  was  opened  for  God  to  propofe  terms  of  peace 
to  finners  ;  for,  as  the  evangelic  prophet  obferves, 
The  chajlifement  of  our  peace  loas  upon  him,  Ifai.  liii.  5. 
And  the  great  Apoftle,  God  is  in  Chrijl  reconciling 
the  world  unto  himfelf,   2  Cor.  v.  19. 

This  peace,  thus  devifed  by  God,  and  purchafed 
by  Chrift,  the  Eternal  offers  to  every  perfon  who 
lives  under  the  light  of  the  gofpel,  whenever  he  puts 
the  word  of  reconciliation  into  the  mouths  of  his  am- 
baffadors,  and  fends  them  forth  to  pray  the  children 
of  men  to  be  reconciled  to  God,  2  Cor.  v.  20.  But 
fuch  is  the  oppofition  of  finners,  that  all  this  would 
be  infufRcient,  if  the  Holy  Ghoft  did  not  exert  his 
almighty  power  on  their  hearts,  to  convince  them  of 
their  enmity ;  to  make  them  confefs  it  with  fhame ; 
to  incline  them  to  caft  away  their  weapons  of  rebel- 
lion ;  to  renounce  their  own  righteoufnefs  ;  to  receive 
the  righteoufnefs  of  Chrift  by  faith;  and  thus  to 
I  make  peace,  even  peace  with  God. 

2.  With  refpeGb  to  the  peace  itfelf,  we  remark, 
a.  That  the  author  of  it  is  God,  who  is  there- 
fore called  the  God  of  peace,  2  Thef  v.  23.  and  the 
bleffmg  itfelf  is  denominated,  the  peace  of  God,  Phil, 
iv.  7.  for  he  hath  both  devifed  and  ordained  it.  This 
peace  is  afcribed,  particularly,  to  Jesus  Christ; 
who  is,  on  this  account,  ftyled  "77i(?  Prince  of  Peace," 
Ifai.  ix.  5.  The  Shiloh,  or  peace-maker,  Gen.  xlix. 
10.  He  calls  this  peace,  his  peace,  John  xiv.  27. 
My  peace  I  leave  with  you ;  for  he  hath  purchafed 
this  peace  by  the  blood  of  the  Crofs,  Col.  i.  20.  But 
it  is  the  Holy  Ghost  that  applies  to  the  foul,  the 
peace  which  Chrift  hath  purchafed  ;  wherefore,  peace 


LECTURE  VI.  221 

IS  enumerated  among  the  fruits  of  the  fpirit,  Gal.  v. 

22.  Tht  fruit  of  the  fpirit  is  peace  ;  and  the  kingdom 
cf  God  is  exprefsly  faid  to  confift  in  righteoufnefs, peace 
and  joy  in  the  Holy  Ghoji,   Rom.  xiv.  39. 

b.  The  SEAT  in  which  this  peace  is  found,  is  the 
HEART;  for  it  is  called,  the  peace  of  God,  which  keep- 
eth  the  heart  and  mind,  Phil.  iv.  7.  We  mean  the 
HEART  of  the  believer,  who  is  brought,  by  faith, 
within  the  bonds  of  the  covenant ;  who,  having  laid 
down  the  weapons  of  his  rebellion,  hath,  by  faith, 
taken  refuge  under  the  wings  of  the  Prince  of  Peace, 
and  thus  hath  become  righteous  before  God.  Paul 
confiders  juflification  to  be  the  foundation  of 
peace,  Rom.  v.  1.  Therefore  being  jiflifed  by  faith, 
we  have  peace  with  God. 

c.  This  peace  consists  in  "an  internal,  fecret, 
*'  and  familiar  exercife  of  friendfhip  with  God." 

God,  on  his  part,  difcovers  himfelf  to  be  a  recon- 
ciled God,  and  manifefts  his  love,  by  making  fecret 
communications  of  grace  to  his  people  ;  for,  the  fe^ 
cret  of  the  Lord  is  with  them  that  fear  him  ;  by  permit- 
ting them,  conftantly,  to  approach  his  throne,  to 
enter  into  the  fecret  place  of  his  fanftuary,  and  to 
hold  fweet  converfe  with  him  as  fpi ritual  priefls ;  by 
accepting  their  prayers,  and  lending  an  attentive  ear 
to  the  voice  of  their  fupplication,  and  granting  them, 
day  by  day,  the  defires  of  their  hearts;  and,  in  a 
word,  by  addreffing  them  in  thefe  delightful  words: 
Be  not  difmayed  ;  I  am  your  God,  and  by  encouraging, 
animating,   and  flrengtbening  their  fouls. 

-Believers,  on  their  part,  exprefs  peace  and 
friendfhip  towards  God,  by  drawing  near  to  him  con- 
tinually in  prayer ;  by  calling  all  their  cares  and  bur- 
dens upon  their  covenant  God;  by  foliciting  coun- 
fel  and  direftion  in  all  trying  circum (lances  ;    by  in- 


222  THE  PIOUS  COMMUNICANT. 

treating  a  return  of  his  favour,  and  giving  them- 
felves  up  to  him  anew,  after  having  baekflidden ; 
and  by  perfevering  in  pleading  his  promifes. 

3.    This  peace  and  friendfhip  vi^itb  God,  produce 
a  variety  of  bleffed  efFefts ;   hence  proceeds, 

a.  Peace  of  conscience;  for  when  the  foul  15 
reconciled  to  God,  and  enjoys  fuch  familiar  inter- 
courfe  with  him,  confcience  does  not  accuje  ;  but  as 
the  deputy  of  God,  proclaims,  in  the  name  of  God, 
Peace,  that  peace  which  pajfeth  all  under/landing-^ 
Phil.  iv.  4.  and  which  is  the  anjwer  of  a  good  con- 
fcience towards  God,  1.  Pet.  iii.  21.  And,  when- 
ever this  peace  of  mind  is  experienced,  then  nothing 
can  give  the  believer  any  difturbance ;  but  in  all  cir- 
cumftances  in  which  he  may  be  placed,  he  can,  with 
a  holy  boldnefs,  lift  up  his  head.  Whea  Sax  an. 
brings  any  accufation  againft  him,  he  will  be  able 
to  fay  with  Paul,  Who  JJiall  lay  any  thing  to  the 
charge  of  God's  eleH  ?  It  is  God  that  jiflifeth  ;  who 
is  he  that  condemneth  ?  It  is  Chrifl  that  died,  yea, 
rather  that  is  rifen  again  ;  who  is  even  at  the  right  hand 
of  God;  who  alfo  maketh  inter ceffion  for  us,  Rom.  viii. 
33'  34-  Under  a  feeling  fenfe  of  indwelling 
hn,  the  believer  flies  to  the  righteoufnefs  of  Jefus, 
to  be  found  in  that  alone.  Does  he  enjoy  tempo- 
ral profperity  ?  he  finds  a  double  fatisfaftion ;  for 
his  mind  being  at  peace  with  God,  he  is  certain  that 
what  he  receives,  comes  from  a  father's  hand,  and 
views  it  as  a  pledge  of  his  paternal  affeftion  ;  and  be- 
fides,  the  gifts  of  that  heavenly  parent,  communi- 
cated in  providence  to  him,  produce  that  exquifite 
delight  in  the  foul  which  believers  always  experience, 
when  feeling  their  obligations  to  God,  they  are  ena- 
bled to  fpeak  in  the  grateful  language  of  the  Pfalmift  : 
**  What  Jliall  I  render  to  the  Lord  for  all  hii  benefits 


LECTURE  Vt.  22^ 

"  towards  me  ?  I  will  take  the  cup  of  falvation,  and 
**  call  upon  the  name  of  the  Lord."  In  adverfity,  this 
peace  makes  the  mind  calm  and  compofed;  and  is 
the  fheet-anchor  on  which  the  believer  quietly  rides 
in  the  midft  of  the  feverell  gales.  When  this  peace  is 
interrupted,  the  believer  enjoys  no  comfort,  until  he 
can  fay,  "  Return  to  thy  refl,  0  !  my  foul ;  for  the 
*'  Lord  hath  dealt  hount  fully  with  thee."  In  a  word, 
this  peace  is  the  fortrefs  in  which  the  Chriftian  is 
fafe,  when  assaulted  by  enemies,  or  threaten- 
ed with  dangers. 

b.  From  peace  with  God,  proceeds  not  only  peace 
with  confcience,  but  alfo,  peace  with  angels, 
who  are  miniflering  fervants,fent  forth  to  minifler  to 
them  that  are  heirs  of  falvation,  Heb.  ii.  14.  Thefe 
heavenly  hofts  are  conftantly  employed  in  guarding 
the  eleft  ;  for  we  read,  Pf.  xxxiv.  7.  The  angel  of 
the  Lord  encampeth  round  about  them  that  fear  him. 
As  chariots  and  horfes  of  fre,  they  preferved  Elifha 
from  falling. into  the  hands  of  the  king  of  Aflyria,  2 
Kings  vi.  17.  Yes;  they  wait  to  efcort  the  fouls 
of  believers,  at  death,  from  earth  to  Abraham's 
bofom  ;  to  that  heavenly  ftate  of  glory,  in  which 
they  ftiall  be  kept  in  everlafling  fecurity. 

c.  All  the  FRIENDS  of  God,  as  well  thofe  in 
heaven  as  thofe  on  earth,  are  at  peace  with  thofe 
who  have  peace  with  God  ;  they  are  fllow-citizens  of 
the  faints,  and  of  the  houfehold  of  God  ;  they  have 
one  and  the  fame  mediator,  who  reconciles  them  to 
God  ;  one  and  the  fame  fpirit  who  works  in  them  ; 
they  travel  one  road ;  have  one  end  in  view,  and 
fliall  at  laft  enjoy  the  fame  glory. 

d.  They  have  peace  with  ail  the  creation  of 
God.  Nothing  vvhich  the  eternal  hath  formed  can 
injure  thcm^-   for   all  things  work   together  for  their 


2  24  THE  PIOUS  COMMUNICANT. 

good.  They  view  all  things  as  under  the  care  and  di- 
redion  of  Divine  Providence  for  their  benefit,  feeing 
they  are  Chrift's  :  the  curfe  which  lay  upon  the  crea- 
tures on  account  of  fin,  is  removed;  heaven  and 
earth  are  on  their  fide  ;  the  very  Jiars  in  their  courfes, 
if  necefTary,  fight  for  them ;  and  they  have  made  a 
covenant  with  the  Jlones  of  the  field.  Judges  v.  20. 
Job  v.  23. 

e.  They  are  at  peace  even  with  death.  That 
enemy  from  which  our  nature  univerfally  recoils ; 
which  the  unconverted  finner,  who  is  flill  at  enmity 
with  God,  mofl  dreads,  when  he  beholds  him  near, 
and  which,  even  the  gracious  foul,  confidering  him 
as  coming  to  part  it  from  the  body,  and  to  give  it 
over  as  a  prey  to  the  devouring  grave,  muft  view  as 
the  king  of  terrors  ;  the  believer  beholding  himfelf  at 
peace  with  God,  through  Jefus  Chrift,  who  has  taken 
away  the  fling  of  death,  can  confider  death  as  a 
friend,  who  comes  to  take  him  by  the  hand,  to  lead 
him  to  life  eternal ;  and  hence  it  is  that  he  can  often 
meditate  on  his  approach,  not  only  with  compofurc 
of  mind,  but  with  joy,  and  even  long  for  his  coming, 
exclaiming  with  the  poet, 

And  does  this  mud-wall'd  cottage  fhake  ? 

I  long  to  fee  it  fall. 
That  I  my  willing  flight  may  take 

To  him  who  is  my  all. 

Burden'd  and  groaning  then  no  more, 

My  refcued  foul  fhall  fing, 
As  up  the  fhining  path  I  foar, 

"  Death,  thou  haft  loft  thy  fting." 

• 


LECTURE  VI.  225 

O  precious  and  invaluable  fruit  of  faith  !  how  deii- 
rable  to  enjoy  peace  with  God  ! 

The  SECOND  benefit  which  we  mentioned  is  j  o  y  : 
Of  this  joy  of  God's  people,  frequent  mention  is 
made  in  the  Sacred  Scriptures :  it  is  enumerated 
among  the  bleffings  that  belong  to  the  kingdom  of 
God,  which  not  only  confift  of  righteoufnefs  and  peace, 
but  alfo  of  JOY,  Rom.  xiv.  17.  Therefore  behevers 
are  often  exhorted  to  the  exercife  of  it  :  thus  the 
Pfalmift  addrefled  Ifrael,  Pf.  xxxiii.  11,  Be  glad  in 
the  Lord,  and  rejoice  ye  righteous  ;  and  Jliout  for  joy, 
all  ye  that  are  upright  in  heart :  and  Paul  exhorts. 
Rejoice  in  the  Lord;  and  again  I  fay  rejoice,  Phil, 
iv.  4.  By  this  joy  we  are  to  underftand,  "  That  de- 
*'  lightful  tranquillity  and  contented  frame  of  mind, 
"  which  is  wrought,  by  the  Holy  Ghoft,  in  the  heart 
*'  of  a  believer,  who  is  at  peace  with  God,  which 
"  proceeds  from  a  clear  apprehenfion,  and  fenfible 
*'  enjoyment  of  the  favour  of  God,  and  from  a  be- 
"  lieving  view  of  his  intereft  in  all  the  covenant 
*'  bleffings  purchafed  by  Chrift,  which,  in  part,  he 
*'  already  pofleires,  or  for  which  he  waits  in  hope  ; 
*'  which  holy  frame  manifefts  itfelf  both  in  words 
*'  and  actions." 

1.  The  AUTHOR  of  this  joy  is  God  ;  for  it  is 
fpiritual,  heavenly,  and  divine ;  which  none  but  the 
Eternal  can  produce  ;  therefore  David  calls  God  his 
exceeding  joy,  Pfal.  xliii.  4.  It  is  numbered  among 
the  fruits  of  the  fpirit,  Gal.  v.  22.  The  Holy  Ghoft 
produces  it,  by  accompanying  the  word  and  ordi- 
nances with  fuch  divine  influences,  as  to  difcover  to 
believers  the  excellence  of  thofe  privileges  and 
bleffings  which  are  the  matter  of  their  joy  ;  and  by 
this  difcovery  to  let  them  fee  their  intereft  iiT  thofe 
•  Gg 


2  26  THE  PIOUS  COMMUNICANT. 

bleffings  :  hence  arife  a  fweet  calm,  and  fatisfa6lion 

of  foul. 

2.  The  SEAT  of  this  joy  is  the  heart  of  a  be- 
liever, who  is  made  righteous  before  God,  enjoys 
peace  with  him,  and  is  brought  within  the  bonds  of 
the  covenant.  Thus,  faith  the  Pfalmift,  Pfal.  iv.  8. 
Thou  hajl  put  gladnejs  in  my  heart  ;  and  again,  PfaL 
cv.  3,  The  hearts  of  them  rejoice  that  Jeek  the  Lord.---' 
In  refpeft  to  outward  things,  the  believer  may  have 
much  caufe  of  forrow  ;  and  yet  his  heart  may  leap 
for  joy  in   God;  for,  when  his  flejh  and  his.  heart 

faileth,  God  is  the  Jlrength  of  his  heart,  and  his  portion 
for  ever,  Pfal.  Ixxiii.  26.  This  joy  can  be  experien- 
ced only  by  one  who  is  at  peace  with  God,  and  is 
brought  into  a  covenant  relation  to  him  ;  for,  as  the 
wicked  have  no  peace,  fo  neither  are  they  partakers  of 
this  joy  :  ^if  externally  they  feem  to  rejoice,  yet,  "  even 
"  in  laughter,  the  heart  is  forrozvful,"  becaufe  they  live 
without  God  in  the  world. 

3.  The  MATTER  of  this  joy  is  God  himfelf,  and 
all  the  BLESSED  and  glorious  privileges, 
which  arife  from  communion  with  him,  both  in  time 
and  in  eternity.  The  wicked  may  rejoice,  when  their 
corn  and  their  wine  increafe,  when  they  fare  fumptu- 
cifly  every  day,  and  when  every  worldly  thing  fucceeds 
to  their  wifhes ;  but  pious  fouls  rejoice  in  the  Lord, 
as  their  chief  good,  as  one  who  is  more  to  them 
than  a  thoufand  worlds:  they  rejoice  in  their  eternal 
election,  that  God  fhould  caft  an  eye  of  pity  and 
compalfion  on  them,  whilll  he  paffed  by  fo  many 
others  ;  they  admire  the  way  in  which  God  applies 
that  faivation  which,  from  eternity,  he  had  determined' 
to  beftow  ;  and  are  loll  in  admiration,  when  they 
behold  ALL  to  reft  upon  the  aftive  and  pafiive  right- 
eoufnefs  of  Jefus  Chrift.    In  a  word,  AtL  the  blef- 


LECTURE  VI.  327 

iings  purchafed  by  Chiift,  and  promifed  in  the 
covenant,  are  matter  of  joy  to  the  people  of  God. 
They  rejoice  that  God  Ihould  forgive  their  fins, 
which  would  have  ruined  them  for  ever,  by  gracioufly 
declaring  them  righteous  in  Chrifl ;  that  he  Ihould 
adopt  into  his  family  thofe  who,  by  nature,  are  among 
the  chief  of  finners ;  and  betroth  them  to  his  Son, 
giving  them  an  intereft  in  all  his  riches  and  treafures; 
and  that  he  fhould  bestow  upon  them,  not  only  all 
that  they  need  in  time,  but  what  is  ftill  greater,  "  a 
'■^  Jar  more  exceeding  and  eternal  weight  of  glory," 
2  Cor.  4.  17. 

4.  This  joy  itfelf  is  a  delightful  tranquillity  and 
holy  SATISFACTION  of  foul,  which  manifefts  itfelf, 
a.  In  thofe  lively  affections  which  arife  in  the 
heart,  from  contemplating  God  as  an  all-fufficient 
and  covenant  God,  who  poffeffes  all  perfeftions,  and 
difplays  them,  not  only  in  his  works  of  nature,  but 
of  grace.  Here,  with  open  face,  the  believer  beholds,  as 
in  a  glafs,  the  glory  of  the  Lord,  and  is  changed  into 
the  fame  image  from  glory  to  glory,  even  as  by  the  fpirit 
of  the  Lord.  There  is  befides,  in  this  joy,  a  lively  view 
of  the  bleflings  of  the  covenant ;  and  this  is  the  unc- 
tion of  the  Holy  One,  by  whichiue  know  all  things,  1  John 
ii.  20. 

b.  This  joy  not  only  manifefls  itfelf  by  a  mere 
contemplation  of  thefe  obje6ls,  but  it  alfo  evidences 
its  exiftence,  when  God,  by  the  internal  witnefs  of 
his  fpirit  in  the  heart,  affures  the  believer  of  his 
saving  interest  in  all  thofe  bleflings.  Is  he  af- 
fured  that.  God  is  his  God  ;  that  he  is  an  obje6l  of 
his  everlafting  love  ;  that  all  his  fins  are  pardoned  ; 
that  the  all-fufficient  Jefus,  with  all  his  riches  and 
benefits,  are  his  ?    no  tongue  can  exprefs  what  fa^ 


J28  THE  PIOUS  COMMUNICANT, 

tisfa£lion  it  affords,  what  delightful  emotions  it  raifes, 
and  what  compofure  of  mind  it  creates. 

c.  But  this  joy  is  ftill  farther  increafed  when  God, 
by  gracious  returns  of  love,  gives  the  believer  a 
lively  SENSE  of  his  goodnefs  ;  fo  as  not  only  to  ena- 
ble him  to  fay,  "  /  know  in  whom  I  have  believed,  and 
*'  thai  he  is  able  to  keep  that  which  I  have  committed 
"  unto  him ;"  but  when  embracing  him  in  the  arms 
of  his  love,  he  fays  to  him,  "  Son,  be  of  good  cheer, 
*'  thyjins  are  forgiven  thee  ;  I  am  thy  falvation  ;  fear 
"  not,  I  am  thy  God."  This  voice  the  believer  knows 
as  well  as  Mary  did  that  of  Jefus,  when  he  called  ta 
her  by  name,  Mary  !  and  fhe  anfwered,  Rabboni  / 
my  mafler.  This,  indeed,  is  to  eat  of  the  hidden  man- 
na  ;  this  is  to  be  abundantly  fatisfed  with  the  fatnefs 
of  God's  houfe ;  this  is  to  drink  of  the  rivers  of  his 
fleafure  ;  this  is  to  receive  the  white  ftone,  in  which 
a  new  name  is  written,  which  no  man  knoweth  but  he 
that  receiveth  it.  And  what  is  this  new  name,  but 
CHILD  of  God ? 

d.  This  internal  affeftion  of  the  mind,  which  is 
llyled  JOY,  is,  with  great  propriety,  denominated 
cheerfulnefs  when  it  difcovers  itfelf  by  words  and 

ACTION  s. 

A.  Joy  exprefling  itfelf  by  words,  celebrates 
the  praifes  of  God's  majefty,  and  fpeaks  of  all  his 
wonderful  works.  This  corn  makes  the  young  men 
cheer  foil ;  and  this  new  wine,  the  maids,  Zach.  ix.  17. 
Joy  in  the  heart  makes  the  tongue  to  be  much  em- 
ployed in  declaring  and  f.iewuig  forth  the  glories  of 
the  great  Triune. 

B.  Joy  in  the  heart  will  evidence  itfelf  by  ac- 
tions. The  affeftion  of  joy  experienced  by  a  na- 
tural man,  qualifies  him  the  better  for  bufmefs  ;  in 
like  manner,  fpiritual  joy  makes  the  Chriftian  to  run 
and  not  be  weary,  to  walk  and  not  faint,  Ifai.  xl.  31. 


LECTURE  VI.  229 

Therefore  David  fays,  Pf.  cxix.  32,  /  will  run  the 
way  of  thy  commandments  -when  thou  Jlialt  enlarge  my 
heart, 

5.  The  PROPERTIES  of  this  joy,  according  to 
Peter,  are  two  :  it  is  unfpeakable,  and  full  of  glory,  1 
Peter,  i.  8. 

a.  It  is  an  unspeakable  joy  ;  for  one  can  bet- 
ter experience  it  than  exprefs  it  by  words :  hence  it 
is  called  the  hidden  manna;  and  with  equal  proprie^ 
ty,  Paul  alTerts,  that  "  It  paffeth  all  underfianding." 
We  may  likewife  exclaim,  eye  hath  not  feen,  ear  hath 
not  heard  what  it  is.  Not  only  is  the  natural  man 
wholly  unacquainted  with  it;  but  even  the  experi- 
enced Chriftian  is  unable  fully  to  defcribe  it. 

b.  It  is  alfo  a  joy  eull  of  glory;  not  only  be-^ 
caufe  it  is  wrought  in  the  heart  by  the  fpirit  of  glory, 
but  becaufe,   in  its  very  nature  it  is  glorious. 

A.  How  far  does  it  transcend  all  worldly 
joy,  which  at  befl;  is  but  empty  and  vain,  ex'tends 
only  to  objeQs  of  time,  and  can  never  afford  fatis- 
fadlion  :  yes,  in  the  midfl:  of  fuch  joy  the  heart  is 
forrowful ;  but  the  joy  of  the  Chriftian,  having  for 
its  obje6ls  things  fpiritual  and  divine,  is  fubftantial  ; 
it  fills  the  heart  with  fuch  fupreme  delight,  that  with 
Mary,  it  can  fay,  "  My  foul  rejoiceth  in  God,  my 
Saviour,   Luke  i.  46. 

B.  It  is  a  glorious  joy,  becaufe  it  is  firm  and 
STEADFAST  ;  for  Jcfus  hath  declared,  *'  Your  joy  no 
*'  man  takethfrom  you."  It  will  remain  when  every 
thing  elfe  forfakes  us  ;  fo  that  the  believer  can  fing 
in  the  delightful  ftrains  of  the  prophet  Habakkak, 
^'  Although  the  fig-tree  fJiall  not  bloffom  ;  neither  fnalt 
^■^  fruit  be  in  the  vines  ;  the  labour  of  the  olive  fhall  fail, 
"  and  the  fields  fhall  yield  no  meat ;  the  fiockfiall  be  cut 
*'  off  from  the  fold,   and  there  fJiall  be  no  herd  in  the 


230  THE  PIOUS  COMMUNICANT. 

*'  Jlalls,  yet  I  will  rejoice  in  the  Lord,  I  will  joy  in  the 
*'  God  of  my  falvation,"  Hab.  iii.  17,  18.  Yes,  fre- 
quently, in  feafons  of  the  greateft  affliction, 
the  behever  experiences  this  joy  in  the  higheft  de- 
gree :  though  with  Job,  h^Jit  among  the  ajhes,  depriv- 
ed of  every  temporal  comfort,  and  deftitute  of  every 
thing  to  cheer  the  heart ;  yet  even  then  he  can  be  glad 
in  the  Lord,  and  rejoice  in  the  hope  of  that  portion 
which  is  laid  up  for  him  in  heaven.  In  poverty 
and  NAKEDNESS,  a  fenfe  of  the  goodnefs  of  God 
can  make  him  water  his  bread  with  tears  of  joy ; 
he  can  rejoice  that  he  has  for  the  lot  of  his  inherit^ 
ance,  the  all-fufficient  Jefus,  who  is  infinitely  of  more 
worth  than  all  that  the  world  can  aflpord :  yes,  in  the 
word  of  times,  this  joy  can  make  him,  with  the 
Church,  exclaim,  ''  Though  the  earth  be  removed ; 
*'  though  the  mountains  be  carried  into  the  midjl  of  th^ 
*^  fea,  there  is  a  fir  earn  which  maketh  glad  the  city  of 
*'  our  God,"   Pf.  46. 

c.  It  is  a  glorious  joy,  becaufe  it  advances  the 
Chriftian  in  holiness.  The  more  this  joy  is  ex- 
perienced, the  more  meekly,  the  more  humbly,  and 
the  more  tenderly  he  walks  with  God. 

To  the  p  E  AC E  and  j  o  y  of  the  believer  may  be  add- 
ed, a  THIRD  fruit  of  faith;  the  holy  triumph 
of  faith,  which  proceeds  from  them  as  the  flream 
from  the  fountain;  to  this  fruit  of  faith  allufions  are 
often  made  in  the  word  of  God  :  thus,  we  read,  Ifai. 
xlv.  25.  Li  the  Lord  Jliall  all  the  feed  of  Ifrael  glory. 
And  Paul  fays.  We  fland  and  rejoice  i^i  the  hope  of  the 
glory  of  God;  we  glory  in  tribulation  alfo,  Rom., 
v.  2,  3. 

By  this  triumph,  we  underfland,  "  that  lively  and 
*'  courageous  exercife  of  an  aflured  but  humble  Chrif- 
"  tian,  which,  from  a  view  of  his  fellowlhip  with 


LECTURE  VI.  ajx 

"  the  triune  God,  and  intereft  in  the  benefit  of  the 
"  covenant,  either  in  pofTeflion  or  profpeft,  makes 
"  him  to  efteem  himfelf  truly  happy,  and,  compara- 
"  tively,    to  defpife  all  inferior  things." 

It  therefore  excludes  all  kinds  of  boajling,  and 
glorying  in  himfelf;  in  his  own  wijdom,  Jlrength,  and 
worthinefs ;  for,  let  not  the  wife  man  glory  in  his  wif" 
dam,  nor  the  Jlrong  man  in  his  Jlrength,  nor  the  rich 
man  in  his  riches,  but  let  him  that  glorieth,  glory  in 
this,  that  he  knoweth  me,  faith  the  Lord,  Jer.  xix.  24. 
Hence  we  find  him  defcribed  as  clothed  with  humili- 
ty, and,  with  the  father  of  the  faithful,  confeffing  that 
he  is  but  difl  and  aJJies.  The  only  ground,  therefore, 
of  the  triumph  of  faith,  is  a  believing  view  of  God  in 
Chrift,  as  the  portion  of  the  foul,  and  the  blefled- 
nefs  thence  arifing. 

This  triumph  of  the  believer  is  a  magnanimous 
exercife  of  the  foul,  by  which  he  efteems  himfelf  to 
be  in  a  happy  and  glorious  ftate ;   for  he  triumphs 

1.  In  the  TRIUNE  God;  that  Jehovah  the  fa- 
ther is  his  father;  that  he  is  one  horn  of  God  ;  that 
he  who  was  by  nature  a  child  of  wrath,  and  Satan's 
flave,  hath  been  adopted  as  a  child  of  God ;  and  that 
God  hath  made  with  him  an  everlafing  covenant.  Sure- 
ly that  man  cannot  but  exult  and  triumph,  who  hath 
the  God  of  heaven  and  earth  for  his  God ;  who  is 
enabled  to  view  the  Eternal  as  one  who  hath  loved 
him  from  eternity  ;  who  will  never  ceafe  to  love, 
and  will  permit  him  to  hold  fweet  fellowfhip  with 
him.  Will  the  favour  of  a  king,  who  is  but  a  worm 
of  the  dufl,  infpire  courage  ?  how  much  more  ani- 
mating to  refleft,  that  finful  duft,  very  worms,  may 
hold  intercourfe  with  the  King  of  heavep  I 

The  believer  triumphs  in  Christ  and  his  merits, 
as  his   SURETY,  as  h.\s  foimdation  and  chief  corner- 


252  THE  PIOUS  COMMUNICANT. 

(lone,  upon  which  he  is  fo  finnly  built,  that  the  gates 
of  hell  J/i  all  never  prevail  againji  him;  he  glories  in 
ail  his  riches  and  inexhauftible  treafures.  "  O !"  fayS 
the  foul,  "I  was  nothing;  but  in  Chrift  I  have 
"  all  things,  and  can  do  all  things  ;  I  was  poor,  but 
''  he  hath  made  me  rich;  I  was  ignorant,  but  he 
*'  hath  been  made  of  God  unto  me  wijdom  ;  I  was  guil- 
"  ty,  but  he  hath  been  made  unto  me  right eoiifnefs ; 
"  I  was  WEAK,  but  he  hath  become  my  Jlrength  ; 
"  and  therefore  I  neither  want  nor  defire  any  thing 
«  befides  him." 

The  believer  triumphs  in  the  spirit  of  glory 
ivho  rells  upon  him ;  who,  by  faith,  uniting  his 
foul  to  Jefus,  puts  him  in  poifeffion  of  all  his  bene- 
fits, dwells  in  him,  refrelhes,  feals,  affures  and  com- 
forts him  by  his  divine  influences.  As  the  believer 
triumphs  in  God,    fo  he  likewife  glories 

2.  In  tribulation,  Rom.  v.  3.  Not  in  tribu- 
lation as  fuch,  as  it  is  a  confequence  of  fin,  and 
produces  pain  and  anxiety ;  for  in  this  refpe6l,  the 
Apoftle  declares,  that  no  chojlening  for  theprefentfeem- 
eth  to  be  joyous,  but  grievous;  but  he  glories  in  tribu- 
lations, as  difpenfations  of  a  reconciled  God  and  fa- 
ther ;  as  tokens  of  his  love  to  him  ;  for,  whom  the 
Lord  lovethhe  chafleneth,  and  fcourgeth  every  f on  whom 
he  receiveth.  And  fince  he  experiences  delightful 
evidences  of  the  loving  kindnefs  of  God  in  his  af- 
fliftions,  he  becomes  aflured  that  the  fufferings  of  the 
prefent  time  are  not  worthy  to  be  compared  with  the  glory 
which fJiall  be  revealed  in  him.  Yes,  he  triumphs  in 
tribulations,  becaufe  they  bring  him  nearer  to  God, 
wean  him  more  from  the  things  of  time,  and 
make  him  long  more  for  heaven.  It  is  in  feafons  of 
affliQions  that  he  fays  with  David,   "  Before  I  zuas 


LECTURE  VI.  2  35 

**  oMiBed  I  went  aflray,  lini  now  have  I  kept  thy  word." 
3.  The  true  believer  triumphs  over  all  his  ene- 
mies ;  by  faith  he  can  lift  up  his  head,  and  boldly 
refifl  all  their  affaults.  Does  the  law,  in  loud  thun- 
ders, utter  its  curfes  againft  his  innumerable  tranf- 
greflions  ?  he  can  exclaim,  in  the  language  of  the 
Apoftle,  "  There  is  now  therefore  no  condemnation  to 
*'  them  that  are  in  Chrijl  Jefiis ;'  for  he  is  enabled  to 
behold  him  as  that  complete  Redeemer  who  hath 
fulfilled  the  righteoufnefs  of  the  law,  and  condemned  fin 
in  theflejh  :  clad  in  the  garments  of  his  falvati on,  he 
greatly  rejoices  in  the  Lord.  Does  conscience  ac- 
cufe  him  of  his  numberlefs  errors  and  defeds  in  du- 
ty ?  he  triumphs  in  this,  that  he  has  a  furety  who  can 
and  will  put  him  in  pofleflion  of  complete  falvation  ; 
one  who  is  the  advocate  with  the  Father,  and  hath  been 
made  a  propitiation  for  all  his  fins  ;  whofe  blood  is 
of  infinite  value  and  perpetual  efficacy.  Does  Satan, 
the  accufer  of  the  brethren,  lay  any  thing  to  his  charge  ? 
Does  he  feek  to  diflurb  his  peace  ;  to  alarm  his  fears, 
andfhakehis  confidence ;  he  can  triumph,  and,  addrelT- 
ing  the  adverfary,  fay,  "  Get  thee  behind  me,  Satan  ;  the 
*'  Lord  rebuke  thee,  even  the  Lord  who  hath  chofem. 
**  Jerufalem ;  I  am  a  brand  plucked  out  of  thy 
"  hands  ;  I  have  nothing  more  to  fear  from  thee ;  my 
^*  furety,  to  whom  I  am  united  by  faith,  hath  engra^ 
'"  ven  me  in  the  palms  of  his  hands ;  I  know  that  n^th- 
'*  ingfJiallfeparate  me  from  his  love,  and  that  I  fliall 
"  be  7nore  than  a  conqueror,"  In  this  way  the  be- 
liever  can  rejoice  in  the  falvation  of  his  God,  and  in 
his  name  lift  up  his  banners.  Is  he  defpifed  or  hated 
by  the  world?  he  glories  in  being  among  the  num-. 
ber  whom  the  King  of  kings  delighteth  to  honour. 
Does  the  world  endeavour  to  allure  him  by  it^ 
charms^  its  grandeur,  its  riches  and  its  pleafures  ? 
Hh 
f 


234  THE  PIOUS  COMMUNICANT. 

he  triumphs  in  the  crofs  of  Chrift,  whereby  the  world 
is  crucified  to  him,  and  he  to  the  world.  The  crofs  of 
Chrift  is  his  crown, —  the  reproach  which  Jefus  fuf- 
fcred,  his  honour;  and  his  wounds,  his  refuge  and 
hiding-place. 

4.  The  behever  triumphs  over  death,  and  in 
the  view  of  an  approaching  judgment;  and  be- 
caufe  the  bond  of  union  between  Chrift,  the  prince 
of  hfe,  and  his  foul,  is  fo  clofe  and  intimate,  he  can 
on  better  grounds  than  Agag  could,  exclaim,  *'  Surely 
"  the  bitternefs  of  death  is  pajt ;"  for  Chrift,  by  his 
death,  hath  taken  away  the  fting  of  death,  and  made 
it  the  entrance  into  eternal  glory.  The  triumphant 
believer  is  not  afraid  of  appearing  before  the  bar  of 
God  ;  for  the  judge  is  his  friend,  his  furety,  and  his 
advocate ;  he  has  therefore  nothing  to  exped,  on  that 
folemn  occafion,  but  the  approving  fentence  of  Jefus, 
his  redeemer  and  Judge.  Hence  he  may  defpife  all  that 
his  enemies  can  do,  and  lay  afide  all  his  fears,  faying, 
in, the  bold  language  of  Paul,  "  Who  ftiall  feparate 
"  us  from  the  love  of  Chrift  ?" 

5.  The  believer  triumphs  in  the  profpedt  of  future 
GLORY  :  Paul  fpeaks  oi  rejoicing  in  the  hope  of  glory, 
Rom.  V.  2.  and  Peter  obferves,  ''That  the  end  of 
''faith  is  thef^lvation  of  the  foul." 

This  triump'h  confifts  in  that  full  and  joyful  confi- 
dence which  the  Chriftian  hath,  that  when  he  ftiall 
have  arrived  at  the  end  of  his  race,  fought  the  good 
fight,  and  obtained  the  viftory,  he  fhall  receive  the 
crown  of  life.  This  confidence  is  founded  upon  the 
firft  fruits,  and  foretafti^-Tvhich  he  has  already  enjoyed 
of  heaven ;  and  the  happy  eff'eft  which  it  produces 
is.  that  by  it  the  Chriftian  is  quickened  to  have  his 
converfation  in  heaven,  and  his  life  more  holy. 

A,  This  triumph   presupposes,  then,  that  the 


LECTURE  vr.  235 

Chriftian  has  a  full  and  joyful  confidence  that  he 
is  referved  for  heaven,  and  heaven  foj  him  ;  becaufe 
he  has  already  been  made  to  partake  of  its  firfl  fruits, 
and  to  enjoy  a  prelibation  of  its  bleffednefs.  But  in 
what  do  thefe  firfl  fruits  confift  ? 

a.  In  a  lively  apprehension  of  the  glory  of  the 
life  to  come  :  heaven,  in  a  manner,  defcends  into  the 
foul,  or  the  believer  is  led  into  heaven  ;  and  thus  be- 
holds the  Eternal,  the  Lord  Jefus,  and  the  bleffed 
fpirits  who  are  before  the  throne,  as  if  prefent  with 
them,  which  caufes  him  in  extafy  to  cry  out,  "  Eye 
^^  hath  not  feen,  nor  ear  heard,"  1  Cor.  ii.  g. 

b.  In  affeftionate  aspirations  of  foul  towards 
God;  in  holy  COMPLACENCY  and  ardent  defires,  and 
in  receiving  a  gracious  return  from  God,  by  his 
EMBRACING  the  bcHever  in  the  arms  of  his  love;  fo 
that,  on  the  one  hand,  the  believer  profefles,  "  /  love 
*'  thee,  0  Lord,  my  Jlrength ;"  God,  on  the  other  hand, 
replies,  "  /  have  loved  thee  with  an  everlajling  love, 
*'  therefore  with  loving  kindnefs  have  I  drawn  thee." 

c.  In  that  JOY  unfpeakable,  and  full  of  glory, 
of  which  we  have  already  fpoken. 

Now  when  the  believer  experiences  all  thefe,  in  a 
lefs  or  greater  degree,  he  has  a  foretafte  of  heaven,  as 
an  earneji  of  his  future  inheritance.  Thefe  are  the  firft 
fruits  which  infure  the  full  enjoyment ;  for  after  the 
firft  fruits,  the  harveft  is  gathered,  in. 

B.  The  triumph  of  faith,  as  intimated  before,  con- 
fifts  "  in  his  having  a  profpe6l  of  enjoying  that  fal- 
"  vation  in  its  perfection,  of  which  he  has  already 
"  had  fome  foretafte." 

*'  O,  faith  the  believer,  is  a  sight  of  God  here 
"  on  earth  fo  delightful,  though  it  be  kit  as  in  a  glafs 
"  darkly,  or,  as  it  were,  jiy  the  light  of  the  moon  and 
*'ftars.?    how  ravifhing  muft  be  the  view,  when  I 


236  THE  PIOUS  COMMUNICANT. 

"  fhall  enter  into  the  palace  of  the  king,  and  there 
•'  behold  him  face  to  face,  where  all  darknefs  fhall  be 
"  for  ever  excluded  ;  where  there  Piall  be  no  nighty 
*'  where  the  glory  of  the  Lord  fhall  be  the  light  of 
**  the  holy  city!"  Is  it  here  fo  fweet  and  comfortable 
to  experience  fome  fmall  difcoveries  of  the  love  of 
God  to  us,  and  of  our  love  to  him  ?  what  tranf- 
port  fhall  pofTefs  the  foul,  when  this  love  fhall  be 
increafed  to  a  flame,  and  continue  for  ever  to  burn 
without  diminution!  Is  the  prefent  joy  of  the 
Chriflian  fo  great  as  to  make  him  look  upon  all  the 
evils  of  life  as  light  aflFli6lions  ?  how  tranfporting 
mull  it  be  in  heaven,  where  there  is  '■fulncfs  of  joy  in 
*'  the  prefcnce  of  God,  and  at  his  right  hand,  pleafiires 
*''for  evermore  ;  where  everlafting  joy  fhall  he  upon 
•'  his  head,  andforrow  and  fghing  fiiall  flee  away  !" 

c.  The  EFFECT  produced  by  faith  triumphing  is, 
"That  the  believer  is  quickened  to  maintain  a 
*'  heavenly  frame,  and  a  holy  walk  and  converfation ;" 
which  manifefts  itfeif, 

a.  In  a  conftant  seeking  of  the  things  which  are 
ahove,  where  Chrifi  fitteth  at  the  right  hand  of  God, 
The  triumph  of  faith  makes  heaven  prefent  to  the 
believer's  view,  and  leads  him,  in  the  midfl  of  all  his 
worldly  concerns,  to  be  much  employed  in  contem- 
plating the  manfions  prepared  for  him  in  his  Father's 
houfe;  "  for,  where  his  treafure  is,  there  his  heart  will 
*'  be  alfo." 

b.  In  a  comparative  disesteem  of  the  things 
which  are  on  earth  ;  as  beneath  the  attention  of  the 
Chriftian  ;  for  he  poffelfes  riches  and  blcfTings,  which 
are  of  fuch  a  nature,  "  that  they  fatisfy  the  unbound- 
"  cd  dcfires  of  his  foul : "'  while  the  men  of  the  world 
make  temporal  things  their  chief  good,  the  fpiritually- 
Xninded    view    them    as    unworthy  of   an   anxious 


LECTURE  VI.  237 

thought.  Hence  it  is  that  in  profperity  they  are  not 
unduly  elevated,  and  that  in  adverfity,  they  poffefs  that 
compofed  refignation  which  arifes  from  the  contem- 
plation of  that  better,  and  more  durable  inheritance, 
which  is  refer ved  for  them  in  heaven. 

c.  In  a  lively  hope,  and  earneft  longing  for  the 
bleffednefs  of  heaven ;  for  which,  however,  the  be- 
liever patiently  waits  till  God's  appointed  time  ;  af- 
fured  that  he  will  never  for  Jake  the  work  of  his  hands, 
but  perfeH  what  he  has  begun,  the  Chriftian  confi- 
dently expe£ls  that  he  who,  by  his  grace,  has  brought 
him  into  the  heavenly  road,  will  condu6l  him  in  it, 
until  he  has  obtained  tht  end  of  his  faith,  the  falvation 
cf  his  foul. 

Thus,  we  have  briefly  fhown  in  what  confift  the 
peace,  the  joy,  and  the  triumph  of  the  Chriftian.  Let 
us  now  fee  how  each  of  thefe  flows  from  faith. —  It 
is  by  faith  that  the  believer  takes  hold  of  the  right- 
eoufnefs  of  Chrift,  by  which  he  is  juftified  ;  and 
being  juftified,  as  the  Apoftle  declares,  he  hath  peace 
with  God,  A  fenfe  of  reconciliation  and  peace  with 
God,  cannot  fail  of  producing  joy  ;  and  joy,  when 
it  is  unfpeakable  and  full  of  glory,  rifes  to  triumph. 
Hence  the  Pfalmift  connefts  joy  and  triumph  to- 
gether, when  he  fays,  "  My  foul  fJiall  make  her  boafl  in 
*'  the  Lord :  the  humble  fJiall  hear  thereof  and  be  glad" 
Pfal.  xxxiv.  2. —  Precious,  indeed,  muft  that  faith 
be,  which  is  produ6live  of  eEPeQs  fo  heavenly,  fo 
divine  ! 

We  now  proceed  to  the  second  thing  propofed, 
which  was,  to  inquire  whether  all  thefe  fruits  of 
faith  are  found  in  all  believers,  at  all  times. 

It  is  certain  that  the  principle  whence  they  pro- 
ceed, is  found  in  all  true  believers ;  for,  however  weak 
faith  may  be,  ftill  it  unites  the  foul  to  Chrift,  and 


25 8  THE  PIOUS  COMMUNICANT. 

confequently  gives  it  an  intereft  in  his  faving  benefits. 
But  all  believers  do  not  at  all  times  experience  them 
in  the  degree  in  which  they  have  been  defcribed. 
God,  in  his  dealings  with  his  people,  difplays  both 
his  fovereignty  and  wifdom  :  one  paffes  through  life 
in  darknefs,  and  in  difcouragement,  having  only  a  faith 
of  adherence ;  another  is  permitted  to  tafte  a  few- 
drops  out  of  the  cup  of  confolation,  to  keep  him 
from  fainting  by  the  way :  if  he  difcover  any  light, 
it  is  but  faint  and  tranfient ;  whilft  others  walk  in 
the  light  of  God's  countenance,  rejoice  in  his  name 
all  the  day,  and  with  the  eunuch,  go  on  their  way  with 
gladnefs.  God  knows  what  each  of  his  children  needs. 
Sometimes  they  are  brought  into  fuch  trying  circum-^ 
fiances,  that,  did  they  not  experience  a  fweet  peace 
and  joy  in  believing,  they  would  fink  beneath  their 
heavy  load.  Hence  we  may  find  many  rejoicing  ia 
the  midft  of  tribulation;  and  hence  the  martyrs, 
who  have  been  called  to  fufFer  bonds,  imprifonments^ 
and  cruel  deaths,  have  had  this  affeftion  raifed  to  the 
highefl  degree.  Thus  varioufly  does  God  difpenfe 
the  meafures  of  his  grace,  as  his  infinite  wifdom  fees 
fit,  and  by  this  he  teaches  us, 

1.  That  fuch  comfortable  experiences  are  not  ahfo-. 
lutely  necejfary  for  Jalvation.  They  are,  indeed,  fweet 
and  delightful  to  the  foul,  and  flrew  the  way  to 
heaven  with  flowers  ;  but  the  prefent  time  is  the 
period  in  which  we  are  to  live  by  faith,  upon  the 
divine  word  and  promifes,  which,  as  an  index  by  the 
way-fide,  points  to  the  road  leading  to  the  heavenly 
Canaan.  It  is  truly  pleafant  to  travel,  having  the 
light  of  the  SUN  to  direft  us ;  but  by  the  light  of 
the  MOON  and  stars,  we  may  flill  make  progrefs  in 
our  journey.  Here  we  walk  by  faith,  2  Cor.  iii.  7.—^ 
To  walk  by  fight,  is  referved  for  heaven. 


LECTURE  VL  23$ 

2.  By  fuch  difpenfations,  we  are  taught  that  the 
comfortable  experiences  of  God's  love^  are  not  con- 
clufive  evidences  of  our  being  more  advanced 
IN  GRACE  than  others.  The  reverfe  is  often  true : 
hence  we  frequently  fee  thofe  who  are  but  commen- 
cing the  divine  life,  enjoying  thofe  manifeftations  of 
divine  love,  whilft  others,  who  have  been  long  on  the 
way,  are  deftitute  of  them. —  The  pilot  that  fails 
amongft  rocks  and  fhoals,  in  the  dark,  exercifes  more 
fkill  in  navigation,  than  he  who,  in  pleafant  weather, 
at  noon-day,  fleers  the  Ihip.  It  is  greater  grace  to  be- 
lieve, and  not  to  feel ;  to  truft,  and  not  to  fee, 
than  to  walk  in  the  light :  hence  he  who  experiences 
the  fruits  of  faith  in  a  high  degree,  has  no  caufe  of 
pride,  but  of  great  humility  and  thankfulnefs. 

3.  It  is  no  evidence,  becaufe  a  perfon  enjoys  the 
fruits  of  faith,  as  they  have  been  exhibited,  that  he  is, 
on  that  account,  more  precious  in  the  light  of 
God  than  others ;  for  God  takes  pleafure  in  his 
people  upon  no  other  ground  but  the  righteoufnefs 
of  Chrift,  with  which  they  are  adorned;  and,  whether 
we  are  in  a  higher  or  lower  degree  fenfible  of  our 
intereft  in  that  righteoufnefs,  we  may  be  equally 
acceptable  to  God.  Befides,  the  promifes  are  not 
made  to  thofe  who  have  a  feeling  fenfe,  but  to  them 
who  confide  in  Chrift  :  for  this  reafon,  weak  believ- 
ers ought  not  to  be  difcouraged,  or  conclude  that  the 
work  in  their  heart  is  not  genuine,  becaufe  they  have 
not  thofe  confolations  which  others  enjoy.  Their 
hearts  ought  not  to  be  troubled ;  for  have  they  only 
found  their  fouls  cleaving  to  the  Lord,  holding  him 
faft,  looking  to  him,  and  waiting  for  their  Jefus  ? 
they  have,  as  has  been  proved  at  large,  true  faith,  and 
confequently  true  grace. 

We  now  proceed  to  the  third  thing  propofed^ 


240  THE  PIOUS  COMMUNICANT. 

which  was  to  apply  the  fubjefl.  And  in  the  firft 
place,  we  have  a  word  to  addrefs  to  thee,  poor  and 
DELUDED  WORLDLING  !  Isthc  ftate  of  the  people 
of  God  fo  glorious  ?  Is  there  in  the  fervice  of  God 
fo  much  peace  and  joy,  and  caufe  of  triumph  ?  why 
art  thou  not  more  charmed  with  that  fervice  ?  that 
thou  haft  fuch  low  and  mean  conceptions  of  it,  and 
confidereft  a  life  of  piety  to  be  neceffarily  connefted 
with  gloom  and  melancholy,  that  a  perfon  upon  be- 
coming a  Chriflian,  muft  bid  a  final  adieu  to  all  plea- 
fure. — Thy  language  is,  "  fuch  a  forrowful  life  would 
"  put  an  end  to  all  my  enjoyments." —  But  thy  er- 
roneous judgment  arifes  from  this  circumftance,  that 
thou  haft  never  experienced  the  fupreme  pleafure  and 
fatisfaftion  which  they  receive,  who  purfue  the  paths 
of  religion.  Didft  thou  but  know  what  it  is  to  be  an 
enemy  to  God,  and  what  the  dreadful  confequences 
are  of  being  in  fuch  a  ftate;  how  precious  wouldft  thou 
efteem  peace  with  God!  how  defirous  wouldft  thou 
be  of  reconciliation  with  him!  Nothing  but  the 
blindnefs  of  thy  heart,  makes  thee  to  pafs  on  in 
fecurity  in  thy  fms.  Hadft  thou  ever  tafted  of  the 
Chriftian's  joy  in  God,  in  but  a fmall  degree,  thou 
wouldft  have  found  more  real  fatisfa6lion  in  it,  than 
the  world  ever  has  aff^orded  thee.  Yea,  didft  thou  but 
know  what  it  is  to  elevate  thy  head  in  h  o  l  y  triumph 
above  all  difficulties,  how  quickly  wouldft  thou 
change  the  judgment  thou  haft  formed  of  the  fervice 
of  God  !  But,  becaufe  thou  haft  no  fatisfaftion  but 
what  may  arife,  perhaps  for  a  moment,  from  the  gra- 
tification of  fenfe,  ihou  haft  drawn  the  unwarrantable 
conclufion,  that  fenfual  gratifications  conftitute  the 
happinefs  of  man,  and  that  the  pleafures  of  religion 
are  imaginary  and  vain.  True  it  is,  thou  doft  pafs 
cheerfully  through  the  world;  poCfefling  a  kind  of 


LECTURE  VI.  341 

?Eace;  but  it  is  not  that  which  Jefus  gives,  and 
which  pajfeth  underjianding.  Thy  peace  arifes  from 
fupine  indifference,  and  a  wretched  infenfibility ;  it 
is  as  different  from  the  peace  of  which  we  have  been 
fpeaking,  as  life  and  death,  heaven  and  hell.  And 
art  thou  anxious  to  know  wherein  the  difference  lies  ? 
we  anfwer,   in  the  following  particulars  : 

1.  Thy  peace  is  the  creature  of  the  imagination; 
it  is  a  peace  which  refts  upon  no  foundation; 
for  thou  haft  never  felt  any  real  forrow  of  heart  be- 
caufe  of  thine  enmity  againft  God,  and  thy  aliena- 
tion from  him.  Thou  haft  never  taken  refuge  to 
Chrift,  the  Prince  of  Peace,  nor  laid  down  the 
weapons  of  thy  rebellion.  But  the  children  of  God 
never  attain  to  peace  with  God,  without  more  or  lefs 
of  forrow  for  fin :  the  enmity  in  which  they  lived 
before  converfion,  has  deeply  affefted  their  hearts  ; 
this  has  produced  fuch  difquietude  of  mind  as  has 
caufed  them  to  cry  out  for  pardon,  and  made  them 
fly  to  Chrift  for  reconciliation. 

2.  Thou  art  not  willing  to  have  thy  peace  dis- 
turbed; thou  art  offended  with  any  one  who 
would  difquiet  thy  repofe  ;  if  confcience  is  alarmed, 
thou  fayeft  with  Felix,  "  Go  thy  way  for  this  ti7ne  ; 
"  when  I  have  a  convenient  feafon,  I  will  call  for  thee ;" 
and  thus  thou  fettleft  thyfelf  in  thy  former  fecurity. 
But  the  man  who  has  really  obtained  peace  with 
God,  is  cotwithftanding  often  diftrelTed,  becaufe  he 
diftrufts  his  own  heart,  and  therefore  is  willing  to  be 
difturbed,  and  to  fee  the  worft  of  himfelf:  he  often 
fupplicates  the  throne,  "  Search  me,  0  I  God,  and 
*'  try  me,"  Pf.  cxxxix.  23. 

3.  Thy  peace  permits  thee  to  live  at  ease  in 
thy  (ins;  thou  fayeft  within  thyfelf,  "  I  ftiall  have, 
**■  peace,  though  I  walk  after  the  iraapnation  of  my 

li 


J42  THE  PIOUS  COMMUNICANT. 

'•  heart."  But  the  more  peace  the  child  of  God  en- 
joys, the  more  careful  he  is  to  live  foberly  and  right- 
eoufly  before  God.  He  is  aware  that  the  leaft  in- 
dulgence in  fin  breaks  in  upon  the  friendfhip  which 
fubfills  between  God  and  his  foul ;  and  therefore  he 
walks  circumfpe6lly,  and  works  out  his  falvation  with 
fear  and  trernbling. 

Now  if,  upon  examining  thy  heart,   thou  canft 
not  difcover  thefe  marks,  thou  mayfl  be  afTured  that 
thou  art  deftitute  of  peace  with  God,  and  a  ftranger 
to  the  believer's  joy  and  triumph ;    thou  mayft  in- 
deed rejoice,  but  it  is  a  joy  which  is  worldly,  finful, 
and  of  fhort   duration ;   yea,    according   to  the  lan- 
guage of  Solomon,    "  In  fuch  laughter  the  heart  is 
^' forrowfid ;"  for  when  thy  joy  is  at  its  height,  a  few 
refleftions  on  death  and  eternity  will  fpoil  all  thy 
pleafure,  and  banifh  all  thy  mirth  ;  but  the  Chriftian's 
joy  in  God  continues  m  the  mod  diftreffing  circum- 
ftances  of  life;    and  even  when  death  itfelf  looks  him 
full  in  the  lace,  he  often  experiences  it  in  the  highefl 
degree.     Moreover,  confider  what  is  the  matter 
of  thy  triumph;    it^s  nothing  more  nor  better  than 
the  world  affords ;    thou  glorieft  in  riches  and  hon- 
ours, in  gifts  and  attainments ;  but  to  glory   in  the 
Lord,  to  rejoice  in  tribulations,   and  to   exult  in  the 
hope  of  glory,  are  things  of  which  thou  art  wholly  ig- 
norant.    O  fmner!    would  to  God   that  thine   eyes 
were  opened  to  fee  thyfelf,  and  that  thou  wert  deeply 
impreffed  with  a  fenfe  of  thine  awful  (late,  whilft 
thou  art  an  enemy  to  thy  God.     It  is  however  thy 
happinefs  that  even  now,   whilfl  thou  art  a  rebel 
againft  thy  righteous  fovereign,  thou  haft  offers  of 
peace  made  unto  thee  :    the  God  of  heaven  declares 
in  his  word,  that  he  will  make  peace  with  thee,  if  thou 
art  but  willing  to  make  peace  with  him  :   lay  then 


LECTURE  VI.  243 

down  the  weapons  of  thine  oppofition ;  bring  thy 
heart,  with  all  its  enmity,  before  God,  by  prayer 
and  fupplication,  that  he  himfelf  would  humble  it ; 
feek  peace  through  the  blood  of  Chrifl  alone ;  that 
will  produce  real  joy.  Believe  it,  that  the  joys  which 
the  world  prefents  are  vain  and  tranfitory,  but  thofe 
of  which  the  believer  taftes,  are  fubftantial  and  dura- 
ble ;  yes,  even  the  tears  which  he  llieds  in  fecret  be- 
fore God,  for  his  fins,  are  accompanied  with  more 
gladnefs  than  thou  haft  ever  experienced  in  the  en- 
joyment of  all  that  the  world  could  give.  Pray  then, 
with  David,  "  Remember  me  Lord,  with  the  favour  that 
"  thou  hearejl  unto  thy  people,  that  /  may  rejoice  in 
*'  the  gladnefs  of  thy  nation  ;  that  I  raoy  glory  -with 
*'  thint  inheritance,"  Pf.  cvi.  4,  5. 

But,  fecondly,  we  have  a  word  to  addrefs  to  God's 
people,  for  their  encouragement  and  dire6lion. 

Here,  perhaps,  the  disheartened  and  dis- 
tressed Chriftian  maybe  alarmed  and  fay,  "  When 
*'  I  examine  myfelf  with  refpefl;  to  the  loweft  degrees 
"  of  faith,  as  hungering,  thirlling,  defiring  and  look- 
*'  ing,  I  dare  not  but  confefs  that  I  have  experienced 
'•'  thefe ;  but  when  I  am  told  what  fruits  are  produ- 
"  ced  by  faith,  I  am  led  to  fufpe6l  its  reality  ;  for 
"  had  I  true  faith,  I  might  expeft,  fometimes  at 
"  leaft,  to  experience  fome  of  thofe  fruits."  But  we 
afk  you, 

1.  Dofl  thou  not  efleem  thofe  truly  blessed,  who 
are  permitted  to  enjoy  friendship  with  God, 
and  to  experience  joys  divine  ?  Haft  thou  not  often 
defired  that  thou  mighteft  experience  the  fame  ? 
Whence  proceed  thofe  defires,  but  from  having  beea 
taught  of  the  Lord,  how  truly  precious  thofe  bleffings 
are? 


244  THE  PIOUS  COMMUNICANT. 

2.  Is  there  any  thing  in  the  world  which  can  give 
thee  any  fubftantial  joy  or  satisfaction  ?  Doft 
thou  not  account  all  things  as  lofs  and  dung^  when 
compared  with  the  comfort  of  which  thy  foul  par-< 
takes,  in  thofe  delightful  moments,  when  thou  hall 
communion  with  thy  God  ?  Wouldft  thou  hefitate 
whether  thou  wouldfl  exchange  thine  hope,  fmall  as 
it  may  be,  of  having  God  for  thy  portion,  for  all 
that  this  earth  can  afford  ?  Is  not  God  more  precious 
to  thee  than  a  thoufand  worlds  ? 

3.  Haft  thou  ever  gloried  in  thyfelf,  and  doft 
thou  boaft  in  the  prefence  of  God,  of  thy  virtues  or 
performances  ?  Say,  is  it  not  rather  in  the  Lord  that 
thou  gloriejl  ?  And  doft  thou  not  triumph  in  the 
righteoufnefs  of  the  divine  Redeemer  alone  ?  Has 
not  the  Eternal  taught  thee  to  renounce  thine 
own  righteoufnefs,  thine  own  wifdom,  thine  own 
ftrength  ?  Does  it  not  cover  thee  with  fhame,  when 
thou  glorieft  in  any  thing  which  thou  mayeft  have 
done  ?  Art  thou  not  compelled  to  acknowledge,  that 
thou  art  but  fmful  dujl  and  aJJies,  a  creature  unwoi% 
thy,   and  abominable  in  the  fight  of  God  ? 

4.  Art  thou  not  firmly  determined  to  cleave  to 
the  Lord,  even  though  he  afford  thee  no  comfort ; 
but  caufethee  to  walk  in  a  dark  and  gloomy  way  ? 
Were  the  Lord  Jefus  to  put  to  thee  the  queftion 
which  he  once  propofed  to  his  difciples,  *'  Wilt  thou 
**  aljo  go  away  ?"  wouldft  thou  not  with  Peter,  reply, 
"  Lord,  to  whom  pi  all  I  go  but  unto  thee,  thou  hajl  the 
'•  zoords  of  eternal  life  ?"  Whatever  thy  cafe  may  be, 
or  however  the  Lord  may  fee  fit  to  deal  with  thee, 
art  thou  not  ready  to  teftify  that  thou  wouldft  rathc"r 
die  at  the  feet  of  Jefus,  than  live  in  fin,  and  after  the 
manner  of  the  world  ?  Now,  is  not  all  this  an  evi- 
dence that  the  defires  of  thy  foul  have  God  in  Chrift 


LECTURE  VI.  245 

for  their  obje^,  and  that  to  thee,  his /avo2ir  is  life, 
and  his  loving  kindnefs  better  than  life  ? 

5.  Although  thou  complaineft  of  never  having 
experienced  the  fruits  of  faith  in  a  high  degree, 
wouldft  thou  dare  to  affert  that  thou  haft  not  at  all 
felt  its  peace,  joy  and  triumph  ?  Canft  thou  not  re- 
coUefl  the  moments  when  thou  could  ft  diftinguifh 
whether  God  was  at  a  diftance,  or  near  to  thy  foul, 
with  his  light  and  influences  ?  When  in  fecret  thoii 
didft  WRESTLE  with  God  in  prayers,  and  with  tears; 
when  thy  foul  went  out  towards  him  with  fuch  ar- 
dent affedions,  that  all  which  the  world  could  prof- 
fer appeared  but  little  in  thine  &y^^,  didft  thou  not 
then  feel  thy  heart  fweetly  fercne  ?  Did  not  thofe 
very  tears  thou  didft  fhed,  when  confeffing  thy  fins 
before  the  Lord,  when  thy  heart  burned  with  affec- 
tion to  God,  produce  more  real  joy  than  ever  thou 
exercifedft  with  regard  to  any  terreftrial  objefts ;  yea, 
did  not  the  joy  which  the  world  once  afforded,  van- 
ifti  and  ceafe  to  be  joy  to  thee  ?  and  when  God  has 
called  thee  to  severe  trials,  under  which  thou 
kneweft  not  how  to  fupport  thyfelf,  haft  thou  not 
been  enabled  to  tr  i  u  mph  in  the  ftrength  of  thy  Re- 
deemer God?  Has  not  th?it  Jlrength  been  perfe6led 
in  thy  xveaknefs,  fo  that  thou  could  ft  proceed  on  thy 
way  in  the  might  of  Jehovah  ?  Haft  thou  never 
tafted  any  of  the  first  fruits  of  heaven,  in  the 
exercife  of  a  fupreme,  undivided,  and  fincere  love 
to  God,  and  the  Lord  Chrift  ?  Moreover,  wouldft 
thou  not  delight  to  imitate  the  inhabitants  of 
heaven,  in  a  holy  walk,  and  with  a  mind  fet  upon  ob- 
jefts  above  ?  Say,  haft  thou  experienced  all  thefe 
things  ?  then,  though  thou  mayeft  not  feel  this  peace, 
joy  and  triumph,  as  has  been  defcribed,  yet  be  aftti- 
red,  the  principle  of  faith  ii?  in  thine  heart.     It  is  not 


246  THE  PIOUS  COMMUNICANT. 

for  thee  to  prefcribe  to  the  Eternal,  what  degree 
of  grace  he  rauft  impart  to  thee ;  remember  that  he 
is  a  fovereign  ;  that  his  wifdom  knows  of  what  things 
thou  haft  need ;  and  that  in  the  time  when  thou  dofl 
abfolutely  require  more  grace,  it  will  not  then  be 
withheld  from  thee,  but  a  rich  fupply  be  grant- 
ed. Defpife  not  the  day  of  fmall  things,  but  be 
thankful  for  the  leafl  favour  he  beftows  upon  thee : 
efteem  living  by  faith  to  be  thy  greateft  privilege ; 
cleave  to  the  Lord,  and  wait  upon  the  God  of  thy 
falvation,  with  a  compofed  confidence,  to  the  very  laft 
hour  of  thy  life ;  *  perhaps  thy  laft  moments  may  be 
*'  the  times  of  refrejiiing  from  the  Lord."  O  !  how 
often  has  it  occurred,  that  the  people  of  God  have 
paffed  all  their  days  complaining  of  darknefs  and  dif- 
trefs  ;  but  when  they  have  come  to  a  dying  bed,  have 
received  from  their  heavenly  P'ather  fuch  tokens  of 
his  love,  as  have  enraptured  their  whole  fouls,  and 
overwhelmed  them  with  joys  celeftial  and  unfpeak- 
able  !  Thus  they  have  been  enabled  to  triumph  over 
death,  faying,  with  David,  '' Though  I  walkthrough 
•'  the  valley  of  the  JJiadow  of  death,  I  will  fear  rj) 
"  evil,  for  thou  (Lord)  art  with  me  ;  thy  rod  and  thy 
"faff,   they  comfort  me,"  Pf.  xxiii. 

But  there  are  others  of  God's  children  who  have 
once  walked  in  the  light,  but  now  complain  tha-t 
they  are  WALKIN  G  in  darkness;  that  the  com- 
forter, who  once  adminiftered  confolation  to  their 
fouls,  is  departed  from  them  ;  they  lament,  with  Job, 
"  We  go  forzvard,  but  he  is  not  there  ;  and  backward, 
"  but  we  cannot  perceive  him,"  Chap,  xxiii.  8.  What 
renders  fnch  a  ftate  the  more  infupportable  is,  that 
the  perfons  who  are  thus  fituated,  have  once  experi- 
enced the  delights  of  being  nigh  unto  God. 

You  muft  confider,    Chriftian  friends,   that  it  is 


LECTURE  VI.  247 

no  uncommon  thing  for  God  to  change  his  mode  of 
dealing  with  his  people :  it  would  be  an  extraordi- 
nary circumftance  were  you  always  to  walk  in  the 
light ;  the  fun  is  often  obfcured  by  the  intervening 
cloud ;  and  there  are  fubftantial  reafons,  both  on 
God's  part  and  on  your  own,  for  his  peculiar 
dealings  with  you  : 

1.  God  will,  by  fuch  dealings,  teach  you  to 
maintain  confidence  in  an  hour  of  darknefs ;  to 
depend  upon  his  promifes,  and  to  live  upon  former 
experiences.  We  cannot  form  a  full  and  perfeft  idea 
of  what  it  is  to  trufl  in  the  Lord,  unlefs  we  are  led 
in  ways  impenetrably  dark. 

2.  God  will,  by  fuch  difpenfations,  try  your 
FAITH,  your  LOVE,  your  patience  and  con- 
stancy. It  is  an  eafy  matter  to  continue  in  the 
ways  of  godlinefs,  and  to  cleave  to  the  Lord,  when 
he  is  nigh  unto  us,  and,  faith's  eye  behold  the  fun 
of  righteoufnefs;  but  it  requires  faith  Jlro7ig  in  the 
liord,  and  in  the  power  of  his  might,  to  make  the 
foul  cry  out  with  Job,  "  Though  he  flay  me,  yet  -will 
"  I  trujl  in  him."  Beloved,  no  one  can  exprefs  with 
what  readinefs  the  Lord  hearkens  to  thofe  bold  notes 
of  his  moaning  dove,  in  the  clefts  of  the  rock,  and  in 
the  ftcret  places  oi  the  flairs. 

3.  God  makes  you  to  feel  at  times,  the  horror  of 
great  darknefs,  that  you  may  know  something  by 
experience,  of  that  distress  which  filled  the 
foul  of  the  bleffed  Jefus,  who,  after  having  conftant- 
ly  walked  in  the  light  of  his  Father's  countenance,  en- 
dured fuch  hidings  of  his  face  as  m.ade  him  cry  out, 
"  My  God  !  my  God  ;  xohy  haf  thou  forfaken  me  ?" 
to  the  end  that  you  may  be  excited  to  love  your 
Redeemer  with  warmer  affection;  and  alfo,  that  in 
this  rerpe6t  you  may  become  conlonnable  to  his 
image. 


248  THE  PIOUS  COMMUNICANT. 

4.  The  Lord  defigns,  by  thefe  dark  difpenfations 
of  his  providence,  to  keep  you  humble,  and  to  pre- 
vent you  from  being  lifted  up  in  your  imaginations, 
on  account  of  the  grace  you  may  have  received.  The 
niceft  pencil  cannot  paint  the  pride  of  the  human 
heart,  efpecially  when  it  conceives  that  it  is  in  pof- 
feffion  of  a  jewel  of  which  others  are  deflitute ;  but 
God  will  teach  us,  by  his  dealings  with  us,  that  all  we 
enjoy,  flows  to  us  through  the  channel  of  free  grace. 

5.  God  deligns,  by  leading  his  people  in  fuch  dark 
ways,  to  TEACH  them  to  prize,  in  a  higher  de- 
gree, and  to  endeavour  more  carefully  to  preserve 
the  gracious  experiences  of  his  loving  kindnefs,  when- 
ever he  may  be  pleafed  to  reftore  them  :  we  never 
place  fo  great  a  value  on  a  thing,  as  when  having 
once  enjoyed  it,    we  are  again  deprived  of  it. 

But  whilft  God  has  on  his  part  fo  many  wife  rea- 
fons  for  dealing  thus  with  his  people,  the  greatefl, 
perhaps,  arife  from  themfelves  :  are  they  not  brought 
into  fuch  dark  ways,  becaufe  they  do  not  make  a  fu it- 
able  improvement  of  the  grace  they  have  received,  by 
a  humble  and  circumfpe6t  walk,  and  a  diligent  dif- 
charge  of  duty  ?  Thofe  who  have  once  tafted  that 
the  Lord  is  gracious,  are  laid  under  many  obhga- 
tions  :  much  having  been  given  them,  of  them  much 
is  required;  much  prudence,  much  care  to  pre- 
ierve  a  holy  peace  of  mind ;  much  weanednefs  and 
abfl;ra£lion  from  the  world.  Now,  if  you  have  been 
very  deficient  in  thefe  duties,  you  need  not  think  it 
ftrange,  if  God  manifefts  his  difpleafure  againft  your 
rcmifsnefs,  by  leaving  you  for  a  feafon  enveloped  in 
darknefs.  And  are  you  confcious  to  yourfelves,  that 
you  have  given  him  much  reafon  to  deal  thus  ivith 
you  ?  take  the  following  directions : 


LECTURE  Vr.  249 

1 .  Be  not  overmuch  dejected  on  account  of  your 
failure  in  duty;  but  humble  yourfelves  before  God, 
and  fly  to  the  atoning  blood  of  Chrift  for  pardon. 

2.  Confess  before  God,  that  it  is  he  alone  who 
giveth  power  to  the  faint,  and  to  thofe  who  have  no 
might,  increafeth  Jlrength ;  and  that  therefore,  with" 
out  him  ye  can  do  nothing  ;  and  mud  faint,  if  left  by 
him  to  go  without  the  fun.  Profefs  to  him  that  ye 
can  find  no  peace  nor  fatisfaftion  in  the  creature  apart 
from  him,  and  that  ye  delire  him,  and  him  alone,  as 
the  portion  of  your  fouls. 

3.  Give  Y o u R s E Lv E s  anew  to  the  Lord  in  the  ex- 
ercise of  a  lively  faith;  caft  yourfelves  afrefh  into 
the  arms  of  your  compaflionate  Redeemer,  and  cov- 
enant God,   and  renew  your  covenant  with  him. 

4.  Perfevere  in  praying  after  the  manner  of  David, 
Pf.  li.  12,  "  Rejiore  unto  me  the  joy  of  thy  falvation, 
"  and  uphold  me  with  thy  free  fpirit ;  7nake  me  to  hear 
"joy  and  gladnefs^  that  the  hones  which  thou  hafl  bro- 
"  ken  may  rejoice."  The  Lord  is  a  compaflionate 
God ;  "  he  will  not  always  chide,  neither  will  he  keep  his 
"  anger  for  ever.  Though  in  a  little  wrath  he  may  hide 
"  his  face  from  you  for  a  moment,  yet  with  everlafcing 
"  loving  kindnefs  will  he  have  mercy  on  you." 

5.  And  when  the  Lord  fhall  again  reveal  himfeif 
to  your  fouls,  follow  the  example  of  the  fpoufe, 
who,  when  fhe  had  found  her  beloved,  would  not  let 
him  go.  In  like  manner,  cleave  to  your  Jefus,  by 
faith ;  ply  him  with  tears  and  fupplication,  and  hon- 
our him  by  a  walk  worthy  of  the  grace  you  may  have 
received  :  if  God  ever  zigainfpeak  peace  to  your  fouls, 
be  careful  not  to  return  agai?i  to  folly. 

But  we  have  yet  a  word  to  you,  believers,   who 
ARE  established  iu  the  faith,  and  who  experi- 
ence its  peace,  its  joy  and  triumph. 
Kk 


250  THE  PIOUS  COMMUNICANT. 

How  great  is  your  happinefs !  how  glorious  your 
privile^^es  ?  Ye,  not  only  in  common  with  your  fel- 
low Chriflians,  have  grace,  but  ftrong  evidences  that 
ye  are  the  fubjefts  of  it.  Ye  are  not  only  at  peace  with 
God,  but  ye  hold  fweet  converfe  with  him,  as  your  bo- 
fom  friend  ;  ye  not  only  believe,  but  what  is  more,  jye 
tajle  that  the  Lord  is  gracious.  Ye  have  begun  already 
to  enjoy  heaven,  even  whilft  ye  are  fojourning  on  earth* 

But  ftill  you  are  to  keep  in  mind, 

1.  That  to  be  led  in  this  agreeable  manner;  to  go 
thus  on  your  way  rejoicing,  is  not  your  daily 
BREAD.  Thefe  exercifes  are  generally  not  of  long 
duration.  God  may  fbon  change  the  ways  he  has 
been  holding  with  you  :  his  people  do  not  always 
baflc  beneath  the  rays  of  the  fun  of  profperity.  David 
and  other  faints,  in  their  own  experience,  have  been 
witneffes  of  the  truth  we  now  advajnce.  Therefore^ 
believers,  enjoy  your  good  things,  now,  when  no  in- 
tervening cloud  intercepts  your  believing  views  of 
your  Redeemer ;  but,  in  the  day  of  adverfity,  confider 
that  it  is  no  ftrange  or  unufual  thing  with  God,  to 
diveft  his  people,  at  leaft  for  a  feafon,  of  that  peace, 
of  tbofe  joys,  and  triumphs  which  you  have  expe- 
rienced. 

2.  Endeavour  to  excite  and  to  keep  alive  thofe 
delightful  and  comfortable  frames,  by  the  exercife  of 
an  habitual  and  friendly  intercourfe  with  God,  efpe- 
cially  in  fecret ;  by  counfelhng  with  him  ;  by  con- 
fiding in  him ;  and,  above  all,  by  conftantly  making 
application  to  the  Lord  Jefus. —  G,  Chriflians,  run 
to  this  tree  of  life ;  for  here  only  can  you  pluck  thofe 
heavenly  fruits. 

3-  Con  DUCT  yourfelves  with  PRUDENCE  ;  make 
a  proper  ufe  of  thofe  peculiar  bleffings  with  which 
you   arc   favoured ;    purfuc   your  journey  heaven- 


LECTURE  VI. 


251 


ward,  and  evidence  to  the  world,  by  a  tender  and 
holy  walk  in  the  fear  of  the  Lord,  that  ye  are  indeed 
travelling  thither.  Are  your  privileges  great  ?  your 
obligations  are  alfo  great.  Be  then  on  your  guard 
againft  carelefsnefs,  lukewarmnefs,  and  floth :  confider 
that  Satan  is  never  more  engaged  to  entangle  you  in 
fin,  than  when  ye  have  much  of  the  divine  prefence. 
Ye  are  therefore  never  more  loudly  called  to  watch- 
fulnefs,  than  at  fuch  a  feafon. —  Watch  againft  the 
very  firft  temptations  to  remifsnefs  in  the  difcharge 
of  duty.  Peace  and  holinefs  muft  always  go  hand 
in  hand. 

4.  Let  your  tongues  frequently  celebrate 
the  praifes  of  your  God.  Does  he  give  you  affurances 
of  his  having  brought  you  out  of  darknefs  into  his 
marvellous  light  ?  ftudy  to  difplay  the  honour  of  his 
name.  Have  ye  the  beft  reafons  to  believe  that  ye 
are  interefted  in  the  inheritance  of  the  faints  in  light  ? 
give  glory  to  God  the  Father,  -who  hath  made  you  meet 
to  be  -partakers  of  this  inheritance,  and  ling  with  the 
church,  "  /  will  greatly  rejoice  in  the  Lord,  my  foul 
^^fhall  be  joyful  in  my  God  ;  for  he  hath  clothed  me  with 
•'  the  robe  of  righteoufnefs,"  Ifaiah  Ixi.  10.  and  with 
David,  *'  /  will  fing  unto  the  Lord,  becmfe  he  hath 
dealt  bountifully  with  me,"  Pfal.  xiii.  6.  Let  the  praifes 
of  God  be  ever  on  your  tongues  and  in  your  hearts. 

5.  Show  to  the  world,  that  to  serve  God  in 
Christ,  is  always  productive  of  real  joy. 
Do  you  experience  the  joys  of  God's  falvation  inter- 
nally ?  manifeft  it  in  your  external  conduft ;  and  thus 
remove  the  prejudices  which  the  world  conceives 
againft  the  divine  religion  of  Chrift,  "  that  it  makes 
*'  its  votaries  pafs  their  days  in  gloomy  melancholy  :" 
on  the  contrary,  let  it  appear  by  your  words  and  ac- 
tions,  *'  that  no  joys  are  to  be  compared  with  thofe 


25Z  THE  PIOUS  COMMUNICANT. 

*'  which  refult  from  the  fervice  of  God;"  that,  by 
thefe  means,  unhappy  infidels  may  be  allured,  and 
conftrained  to  fay,  "  we  will  go  with  you,  for  we 
"  have  heard  that  the  Lord  is  with  you." 

6.  Is  a  joyful  glorying  in  God,  in  tribulations, 
and  in  the  hope  of  glory,  a  fruit  of  faith  ?  evidence 
that  ye  are  elevated  to  this  exalted  flate,  by  not  feek- 
ing  the  things  which  are  on  earth,  and  by  fetting 
your  afFeflions  on  thofe  which  are  above :  by  faith, 
keep  heaven  conftantly  in  your  view,  till  you  obtain 
the  end  of  your  faith,   the  falvation  of  your  fouls. 

And,  Chriftians,  is  it  fo  delightful  here  to  have  a 
prelibation  of  the  bleffings  of  the  promifed  land  ? 
Are  the  firfl  fruits  fo  grateful  to  the  foul  ?  O  !  what 
will  be  the  full  fruition !  Can  the  joy  which  ye  here 
experience  in  God,  and  which  is  fo  frequently  inter- 
rupted, animate  you  to  meet  with  courage  every  op- 
pofition,  and  afford  you  fo  much  comfort?  what 
will  be  your  confolations,  when  ye  fhall  poflefs  that 
fulnefs  of  joy  which  is  in  the  prefence  of  God,  and 
drink  of  thofe  pleafures  which  are  at  his  right  hand  for 
evermore,  when  everlafting  joy  ihall  be  upon  your 
head,  and  all  forrow  and  fighing  fhall  flee  away ! 
Can  you  now  triumph  in  the  glorious  flate  to 
which  you  are  raifed,  how  poor  or  defpifed  foever 
you  may  be  in  the  world  ?  in  what  will  you  not 
triumph,  when  ye  fhall  enter  into  the  palace  of  the 
King,  and  fit  with  Chrifl  upon  his  throne,  having 
obfained  the  end  of  your  faith,  the  falvation  of  your 
fouls, 

AMEN  AND  AMEN. 


C    253    3 


THE 


PIOUS    COMMUNICANT. 
Lecture  VII. 


ON    THE    BACKSLIDINGS    AND    DECLENSIONS 

OF    THE    PEOPLE    OF    GOD,    IN    THE 

EXERCISE  OF  THE  DIVINE   LIFE. 


H 


AVING,  in  the  preceding  lectures,  Exhibited 
the  exercifes  of  believers,  and  the  bleffed  fruits  which 
proceed  from  faith,  we  conceive  it  not  to  be  impro- 
per, but  highly  expedient,  in  the  prefent  declining 
ftate  of  religion,  to  Ihew,  "  that  a  real  child  of  God, 
*^  who  once  had  made  great  advances  in  the  divine 
^'  life,  and  livedinear  to  God,  may  fall,  and  fo  much 
*^  decline  in  grace,  that  the  luilre  with  which  he  once 
"  fhone,  and  which  rendered  him  an  ornament  to 
"  his  profeffion,  may  become  greatly  obfcured,  and 
"  difappear."  The  end  which  we  propofe,  in  treat* 
ing  on  this  fubje6l,  is,  both  the  recovery  of  fuch  as 
may  have  gone  back  in  religion ;  the  quickening  of 
thofe  who  are  making  no  progrefs  in  it,  to  be  oil 
the  watch,  left  they  recede  farther  from  God;  and 
the  prefervation  of  thofe  who  are  truly  walking  with 
God,  by  fetting  them  on  their  guard  againft  the 
danger  of  falling  into  a  ftate  of  declenfion. 
Li 


i54  THE  PIOUS  COMMUNICANT. 

In  order  to  treat  the  fubjefl  before  us  v/ith  per- 
fpicuity,  we  lliall  fhew, 

I.  That  believers  are  liable  to  decline  in  the 
ways  of  religion ;  and  that  this  is  a  cafe  which  often 

OCCURS. 

II.  In  what  it  consists,  and  how  it  difcovers 
itfelf. 

III.  The  CAUSES  and  fteps  which  lead  to  it. 

IV.  The  MEANS  of  recovery  from  this  unhappy 
ftate;  and, 

V.  The  ufes  which  each  of  us  ought  to  make  of 
this  fubjeft. 

Firft,  then,  we  are  to  fhew,  that  believers  are  li- 
able to  DECLINE  in  religion  ;  and  that  this  is  a  cafe 
which  often  occurs. 

1.  The  word  of  God  teaches  us  this  in  a  variety 
of  places  :  thus,  the  fpoufe  in  the  Canticles,  is  re- 
prefented  as  fuffering  her  beloved  to  knock  without 
admittance,  whilfl;  fhe  indulged  herfelf  in  floth  and 
eafe,  faying,  "  I  have  put  off  my  coat,  how  JJiall  I  put 
"  it  on  ?  I  have  waJJied  my  feet,  how  fhall  I  defile 
them  ?  Cant.  v.  3.  Whilft  the  bridegroom  tarried, 
the  WISE  as  well  as  the  foolifh  virgins  had  fallen 
afleep,  Matt.  xxv.  5.  The  church  of  Ephefus  is 
charged  with  having  lojl  her  Jirjl  love,  Rev.  ii.  4. 
The  converted  Jews  in  the  laft  days,  are  introduced 
as  complaining,  "  Lord,  why  hajl  thou  made  us  to  err 
'^/)'om  thy  ways,  and  hardened  our  hearts  from  thy 
"fear  9"  Ifai^  Ixiii.  17.  The  precious  fons  of  Zion^ 
comparable  to  file  gold,  are  efteemed  as  earthen  pitch- 
ers, Lam.  iv.  2.  And  the  Lord,  to  make  his  people 
refleft  with  Ihame  on  their  backflidings,  tells  them, 
Jer.  ii.  2,  *'  I  remember  thee,  the  kindnefs  of  thy 
"  youth,  the  love  of  thine  efpoufals,  when  thou 
*'  wenteft  after  me  in  the  wildernefs/* 


LECTURE  VII.  J55 

2,  It  was  to  guard  the  people  of  God  agamft  de- 
clenfion  in  religion,  that  all  thofe  pointed  exhor- 
tations and  faithful  warnings  are  given  by  Chrift 
and  his  apoftles.  How  often  does  the  Lord  Jefus 
cry  out,  Waich  /  and  the  apoftles,  after  his  example, 
did  the  fame.  Paul,  writing  to  the  Corinthians, 
addreffes  them  thus :  "  Watch  ye,  Jiand  faji  in  the 
"faith,  quit  you  like  men ;  bejlrong,"  i  Cor.  xvi.  13. 
And  again,  2  Cor.  vi.  1,  "We  befeechyou  alfo,  that  ye 
**  receive  not  the  grace  of  God  in  vain."  Writing  to 
the  Romans,-  he  exhorts  them,  not  to  be  conformed  to 
this  world  ;  and  to  the  Hebrews,  he  adds,  **  Looking 
*'  diligently,  left  any  man  fail  of  the  grace  of  God,  Heb. 
xii.  15.  Now  all  thcfe  excitations  and  admonitions 
would  have  been  to  no  purpofe,  if  the  people  of  God 
might  not,  through  the  remains  of  indwelling  -fin, 
fall  into  a  ftate  of  declenlion. 

3.  The  EXAMPLES  of  the  moft  eminent  faints 
mentioned  in  fcripture,  confirm  this  truth.  Da- 
vid, a  man  after  God's  own  heart,  not  only  fell  into 
the  fins  of  murder  and  adultery,  but  he  remained 
unafFefted  with  his  guilt,  till  Nathan-,  with  a  mef- 
fage  from  God,  pointedly  told  him,  "  Thou  art  the 
"man"  2  Sam.  12.  And  Solomon,  whom  the 
Lord  loved,  went  fo  far  aftray,  that  he  oflFered  religious 
worlhip  to  Aflitoreth,  the  goddefs  of  the  Zidonians,  and 
Milcom,  the  abomination  of  the  Ammonites,  i  Kings, 
xi.  4,  5.  The  experience  of  every  day  gives  us  but 
too  much  reafon  to  fay  to  many,  as  Paul  to  the  Gala- 
tians,  "  Ye  did  run  well,  who  hath  hindered  you  ?'* 
Of  too  many,  alas !  it  may  be^faid,  as  of  Demas ; 
"  Demas  hath  forfaken  us,  having  loved  this  prefent 
*'  world."  The  truth  of  what  has  been  faid  above 
will  more  fully  appear,  when  we  come  to  the  fecond 


2^5  THE  PIOUS  COMMUNICANT. 

head,  "  To  fhew  more  particularly,  in  what  back- 
CidinfT,  or  decletjfion  in  religion,  confifts. 

But,  before  we  proceed  to  this,  it  muft  be  remark- 
ed, "  That  as  all  is  not  grace  that  is  taken  for  it,  fo 
all  is  not  to  be  viewed  as  backfliding  that  men  may 
efleem  fuch."     We  affert, 

1.  That  ALL  is  not  grace  which  is  taken  for  it. 
It  is  often  found,  that  perfons,  by  means  of  a  pious 
education,  or  by  a  faithful  reprefcntation  of  divine 
truths  to  their  minds,  by  the  common  illuminations  of 
the  Holy  Ghoft,  may  go  fo  far  as  externally  to  efcape 
the  pollutions  of  the  world ;  to  afibciate  with  believ- 
ers, and  apparently  have  a  defire  to  walk  in  the  way 
of  life.  It  is  indeed  hard  to  tell  to  what  lengths  they 
may  go,  under  the  influence  of  an  awakened  con- 
icience ;  but  though  they  appear  to  begin  with  the 
Spirit,  yet,  becaufe  their  hearts  have  never  been  pu- 
rified from  the  love  of  fin,  they  e7id  in  the  Jlefli. 
Now,  when  men  of  this  defcription  return  to  the 
world,  and  engage  again  in  its  pleafures  and  amufe- 
rnents,  this  is  no  backfliding ;  for  they  never  were 
partakers  of  true  grace ;  all  their  religious  exercifes 
were  but  external;  their  hearts  were  never  changed; 
their  wills  were  never  made  fubfervient  to  God ;  and 
therefore  they  did  not  perfevere  to  the  end ;  they 
were  branches  which  did  not  bear  fruit  in  Chrifl:,  the 
living  vine;  and  hence  are  taken  away. 

2.  It  is  alfo  a  truth,  that  all  that  which  may  be 
confidered  by  believers  themfelves  as  backfliding,  or 
declenfion  in  grace,  is  not  in  reality  fuch.  When 
perfons,  efpecially  tbofe  who  had  been  greatly  under 
the  dominion  of  fin,  and  lived  much  after  the  courfe 
of  this  world,  have  been,  by  the  power  of  divine 
grace,  brought  home  to  God,  the  change  is  often  fo 
^reat,  that   they  immediately   break   afunder  a|| 


t 

LECTURE  VII.  2^^ 

the  bonds  of  iniquity,  and  bid  a  final  adieu  to  fin, 
to  the  world,  and  to  all  that  formerly  had  been  the 
objefts  of  their  delight,  and  come  out  boldly  for  God 
and  his  fervice  :  fuch  perfons  the  Lord  often  treats 
with  much  tendernefs ;  their  hearts  are,  at  their  firfl 
converfion,  filled  with  love  to  God  and  Chrift ;  and 
they  are  filled  with  great  delight,  from  a  convi£lion 
that  they  are  loved  by  the  Eternal,  with  the  aflFeftion 
of  the  moft  tender  parent ;  but  they  have  yet  a  lef- 
fon  to  learn,  which  often  proves  very  painful  to  them ; 
that  is,  "  to  difcover  how  much  corruption  ftill  re- 
"  mains  within  them."  Now,  when  they  are  led  to 
fee  how  defperately  -wicked  and  deceitful  their  hearts 
are,  and  when  God,  to  teach  them  the  knowledge 
of  themfelves,  is  pleafed  to  withhold  the  light  of  his 
countenance ;  when  the  fummer,  with  all  its  charms, 
is  changed  into  the  gloom  and  drearinefs  of  winter, 
and  God  permits  the  enemy  to  rage,  and  their  cor- 
ruptions, which  appeared  to  be  fubdued,  again  to 
arife  and  damp  their  courage  and  their  zeal ;  in  fuch 
a  cafe  they  begin  to  think  they  have  certainly  back- 
flidden ;  but  this  may  be  an  erroneous  conclufion ; 
the  very  reverfe  may  be  the  truth ;  for,  to  be  made  to 
fee  ourfelves  in  our  true  charafter ;  to  be  humbled 
before  God,  and  yet  to  cleave  to  him  ;  to  be,  in  a 
word,  in  a  ftate  of  darknefs,  and  ftill  to  Jlay  upon 
God,  is  grace  in  a  higher  degree  than  that  which  is 
exercifed  by  one  who  walks  in  the  light  of  God's 
countenance;  but  believers  may  not  fee  this,  and 
therefore  are  filled  with  the  apprehenfion,  that  they 
have  gone  back  in  religion  ;  but, 

3.  We  remark  once  more,  that  the  backflidings  of 
God's  people  are  to  be  confidered  as  taking  place  in 
a  twofold  refpe6t:  Firft,  they  may,  unawares,  fall 
into  fin,  at  a  time   when  they  have  been  off  their 


258  THE  PIOUS  COMMUNICANT. 

guard ;  but  then  they  do  not  continue  in  this  condi- 
tion :  as  foon  as  they  fee  their  danger,  they  are  pre- 
fently  awakened,  and  return  with  fhame  to  the  Lord. 
In  this  cafe  it  is  not  an  univerfal  falling  away  from  the 
fpiritual  life,  but  a  partial  one,  in  regard  to  fome  of 
its  a6ls  :  thus  it  was  with  King  Hezekiah ;  his  heart 
xvas.  indeed  lifted  up,  but  he  afterwards  humbled 
himfelf  for  his  pride,  2  Chron.  xxxii.  26.  This, 
too,  was  the  cafe  with  Peter ;  he  denied  his  Lord 
and  Mafter ;  but  Jefus  no  fooner  looked  upon  him, 
than  he  went  out  and  wept  bitterly,  Luke  xxii.  and 
was,  after  that,  far  more  aftive  and  zealous  in  the 
caufe  of  Chrift,  Or,  fecondly,  believers  may  de- 
cline with  refpeft  to  all  the  parts  of  the  fpiritual 
life  ;  that  is,  an  univerfal  weaknefs  may  obtain  ;  they 
may  long  continue  greatly  abated  in  their  zeal  for 
the  Redeemer's  interefts.  The  firft  is,  indeed,  a 
falling  into  fin  ;  but  is  not  properly  what  we  mean  by 
backfliding ;  becaufe  the  foul  which  has  thus  fallen 
is  inftantaneoufly  enabled  to  rife  again  ;  but  the  latter 
is  that  declenfion  in  religion  which  we  have  more 
immediately  in  our  eye. 

In  what  it  confifts,  was  in  the  second  place  to 
be  fhewn  j  and  in  order  to  do  this,  we  propofe  to 
make  it  appear,  that  the  children  of  God  may  de- 
cline, as  it  refpe6ls  their  knowledge,  the  princi- 
pal ACTS  of  the  fpiritual  life,  their  holinefs,  and  the 
TENDERNESS  of  their  walk,  both  with  regard  to  the 
mortification  of  fm,  and  the  pra61ice  of  piety  ;  and, 
laftly,  the  comfortable  and  delightful  experience  of 
the  love  of  God. 

1.  We  obferve,  that  a  believer  may  decline,  as  to 
his  KNOWLEDGE  of  divinc  truths.  The  Ibul,  when 
it  is  fiift;  vifited  by  God's  grace,  makes  rapid  pro- 
grefs  in  knowledge ;  a  fmall  portion   of  time  then 


LECTURE  VII.  259 

produces  to  the  believer,  higher  attainments  in  know- 
ledge than  other  Chriftians,  who  have  been  longer  on 
the  way,  ufually  do  in  months,  or  even  years ;  for 
when  firfl  the  fpirit  produces  faith  in  the  heart,  the 
believer  embraces  every  opportunity,  and  improves 
every  mean  of  acquiring  the  knowledge  of  divine 
things :  no  difficult)'  is  too  great,  no  pains  are  too 
fevere ;  neither  worldly  bufmefs,  nor  regard  to  health, 
will  prevent  him  from  feeking  to  become  more  ac- 
quainted with  God  and  the  divine  Redeemer:  in 
this  he  finds  fo  much  comfort,  fo  much  delight,  that 
with  Jeremiah  he  exclaims,  '-'0  Lord,  thy  words  were 
^*  found,  and  I  did  eat  them ;  and  thy  word  was  unto 
"  me  the  joy  and  rejoicing  of  mine  heart,"  Jer.  xv.  16. 
Hence  proceeds  a  fincere  and  cordial  love  to  the 
truth,  as  it  is  in  Jefus,  as  well  as  a  defire  to  advance 
in  the  knowledge  of  it.  But  notwithftanding  all  this, 
there  may  be  a  declenfion  in  knowledge  ;  and  this  is 
ever  the  cafe, 

A.  When  men  become  remiss  in  felf-examina- 
tion ;  when  a  fmall  obftru6lion  in  their  way  is  fuffi- 
cient  to  make  them  difcontinue  the  refearch ;  when, 
feeing  the  difficulty  of  acquiring  this  knowledge,  they 
quit  the  purfuit ;  no  longer  ftrive  to  go  on  towards 
perfe^ion,  and  inftead  of  making  fuch  progrefs  thafc 
they  might  be  teachers,  they  ftili  continue  babes  thai 
have  need  of  milk. 

B.  When,  through  this  fluggifh  temper,  they 
begin  to  entertain  the  idea,  that  knowledge  is  not 
fo  NECESSARY  as  they  at  firft  fuppofed,  and  speak. 
flightly  of  the  acquirements  of  others ;  or  when,  fee- 
ing that  many  have  improved  in  fpeculative  knov\^- 
ledge,  who  have  been  deftitute  of  grace,  they  refolvc 
to  give  themfelves  no  farther  trouble  in  adding  to 
their  flock  of  divine  information. 


e6o  THE  PIOUS  COMMUNICANT. 

2.  Believers  may  decline,  in  refpeft  to  the  princi* 
pal  EXERCISES  of  the  fpiritual  life  ;  as  will  be  feen 
in  the  following  particulars  : 

A.  In  their  communion  with  God  in  secret. 
Believers,  at  all  times,  hold  an  intimate  communication 
with  heaven  ;  they  go  with  boldnefs  to  the  Throne  of 
Grace,  and  call  all  their  concerns  into  their  Re- 
deemer's bofom  ;  they  walk  with  God  as  with  their 
friend,  and  cannot  bear  that  any  thing  ftiould  inter- 
vene to  difturb  their  fpiritual  intercourfe,  or  deprive 
them  of  their  clofe  fellowfhip  which  they  hold  with 
their  covenant  God  ;  and  when  any  circumftance  oc- 
curs to  fet  them  at  a  diftance  from  him,  they  are 
not  at  reft  until  it  is  removed  :  as  two  perfons,  who 
live  in  the  habits  of  the  moft  intimate  and  fmcere 
friendfhip,  cannot  endure  the  thought  that  any  cool- 
nefs  fhould  take  place  between  them,  fo  it  is  infup- 
portable  to  believers,  when  they  cannot,  with  their 
wonted  freedom,  approach  unto  God,  and  hold  fweet 
fellowfhip  with  their  glorious  Mediator ;  but  having 
backflidden,  it  is  now  otherwife  with  them:  in 
fecret,  they  lift  up  their  fluggifti  hands,  whilft  their 
hearts,  lifelefs,  and  full  of  wandering  thoughts,  are 
but  little  impreffed,  either  with  a  fenfe  of  the  majef- 
ty  of  God,  or  their  own  neceffities.  In  fuch  a  frame 
of  mind,  the  believer  cannot  fet  himfelf  down  to  me- 
ditate profitably  upon  God,  or  divine  things.  When 
he  thinks  upon  the  Eternal,  his  mind  is  difquieted 
and  filled  with  fear ;  fo  that  he  is  ready  to  fay  with 
Afaph,  "  /  remembered  God  and  was  troubled;  I 
*'  complained,  and  my  fpirit  was  overwhelmed."  If  he 
fets  himfelf  about  the  duty  of  fecret  prayer,  he  wants 
animation ;  it  is  with  difficulty  that  he  can  raife  his 
heart  to  God,  much  lefs  can  he  wreftle  with  him; 
the  Throne  of  Grace  feems  hid  from  him,   and  the 


LECTURE  VII.  2^1 

Lord  appears  as  If  he  had  withdrawn  himfelf  from 
his  foul ;  yet  with  all  this  he  is  not  fuitably  afFed- 
ed ;  he  appears  now,  no  longer  anxious  to  keep  up 
his  former  intercourfe  with  heaven ;  he  is  fet  at  a 
great  diftance  from  God,  and  fcarcely  longer  knows 
what  communion  with  him  is;  he  goes  to  him;  but 
it  is  as  to  a  flranger;  his  heart  is  ftraitened,  his 
lips  are  clofed,  he  knows  not  what  to  utter.  Of  fuch 
the  Lord  may  well  complain,  as  of  his  people  of 
old,   "  They  have  forgotten  me  days  without  numher." 

B.  The  children  of  God  may  alfo  backflide  or  de- 
cline, with  refpc6l  to  the  exercise  of  faith  in 
the  Lord  Jefus.  O  !  how  much  were  they  taken  up 
with  Chrift  in  the  time  of  their  firfl  love  ;  how  pre- 
cious was  he  then  to  their  fouls  !  They  counted  all 
things  but  lofsfor  Chrift  ;  their  defires  flowed  out  in- 
ceffantly  towards  him,  and  to  him  they  fled  for  re- 
fuge. With  what  confidence  and  affeftion  did  they 
commit  themfelves  to  his  arms,  and  caft  upon  him 
all  their  burdens  !  Without  him  they  felt  moft  fenfi- 
bly  that  they  could  do  nothing ;  but  that  through  his 
ftrength,  they  could  perform  all  things.  It  is  not 
now,  however,  thus  with  them  ;  their  faith  is  no 
more  in  its  wonted  lively  exercife ;  they  fee  not  that 
precioufnefs  in  Chrift,  and  their  need  of  conftant  de- 
pendence upon  him,  which  once  they  faw  ;  they  be- 
come proud,  and  lean  upon  their  own  ftrength;  they 
feem  to  think  that  Jefus  is  not  now  fo  neceffary  for 
them  as  they  once  fuppofed  him  to  be  ;  they,  indeed 
engage  in  working  out  their  own  fahatioii,  but  not  as 
they  did  before,  relying  wholly  upon  this,  that  it  is 
God  that  muft  work  in  them,  both  to  will  and  to  do  of 
his  good  pleafurc  ;  their  faith  has  become  fo  weaken- 
ed, and  they  themfelves  fo  much  like  bruifed  reeds, 
con ftantly  .wavering,  through  unbelief,  that  they  can 
Mm 


iGz  THE  PIOUS  COMMUNICANT. 

hardly  tell  on  what  footing  they  fland :  and  what  is 
Hill  more  lamentable,  they  have  in  a  great  mcafare 
loft  their  fenfibility,  and  have  become  dull  and  heavy. 
as  was  the  cafe  with  the  fpoufe,  who,  laying  on  a  bed 
of  floth,  refufed  admittance  to  him  whom  fhe  once 
owned  as  the  beloved  of  her  foul ;  they  muft  there- 
tore  expecl  like  her,  to  meet  with  his  difpleafure,  and 
to  find  that  he  will  withdraw  himfelf,  and,  for  the 
prefent  at  leaft,  retire. 

C.  There  may  alfo  be  a  declenfion  or  backfliding, 
with  refpeft  to  the  entertainment  given  to  the  Holy 
Ghost,  and  his  operations.  Believers  may 
grieve,  and  quench  the  Spirit  ;  that  is  to  fay,  they 
may  conduft  themfelves  towards  him  in  fuch  a  man- 
ner, that  if  it  were  poffible  for  him  to  experience 
grief,  he  would  be  grieved  ;  or  the  Holy  Spirit  may 
deport  himfelf  towards  them  as  a  perfon  who  is 
grieved,  and  withhold  his  comforting  influences; 
but  here  the  qucftion  arifes,  "  When  may  the  chil- 
*'  dren  of  God  be  faid  to  quench  the  Holy  Ghoft  ?" 
They  do  this, 

a.  When  they  do  not  follow  where  he  leads, 
ATT  EN  D  to  his  counfcls,  and  listen  to  his  awaken- 
ing admonitions.  Are  the  people  of  God  excited  to 
feparate  themfelves  for  fecret  prayer,  and  to  engage  in 
the  aft  of  renewing  their  covenant  with  God  ?  all 
this  is  of  the  Spirit.  Now,  when  the  line  of  conduct 
to  which  he  urges  them,  is  not  purfued  ;  when  they 
feel  an  averfion  to  the  duties  to  which  he  calls  them, 
and  are  diverted  From  them  by  the  things  of  the  world; 
then  is  the  Holy  Spirit  grieved  :   or, 

b.  When  the  Spirit  WARNS  them  OF -SIN,  and  ad- 
monishes them  to  DUTY,  faying,  ''This  is  the 
"  zoay,  walk  ye  in  it,"  and  they  are  inattentive 
to  the  admonition;  or  when,  by  venturi^ig  unne- 


LECTURE  VII.  '  463 

CESSARiLY  into  the  way  of  temptation,  they  "are 
hurried  into  fin  :  thus  to  demean  themfelves  towards 
the  Holy  Ghofl;  is  grievous  to  him,  as  it  is  not  a6t- 
ing  agreeably  to  the  light  which  he  has  given  them. 

c.  In  a*word,  the  people  of  God  quench  the  Holy 
Ghofl,  when  his  comforting  influences  do  not 
meet  with  a  fuitable  entertainment;  when 
they,  v/ho  are  the  fubje6l  of  them,  inflead  of  being 
humble  and  watchful,  become  proud  and 
careless.  The  Holy  Spirit  being  thus  grieved, 
withholds  his  quickening  grace,  and  leaves  his  peo- 
ple, in  a  meafure,  to  themfelves.  His  operations, 
now,  are  defigned  for  their  reftoration  ;  by  writing 
bitter  things  againft  them,  he  would  alarm  them, 
and  let  them  fee  how  evil  and  bitter  a  thing  it  is  tofm 
againjl  God  ;  for  when  men  depart  from  the  Lord, 
they  are  feldom  recovered  without  great  diflrefs  of 
foul ;  as  in  the  cafe  of  Peter,  whofe  grievous  flill 
cofl  him  much  forrow  and  m-'ny  tears. 

D.  When  the  children  of  God  have  thus  back- 
flidden  from  him,  there  always  follows  a  relaxation 
and  abatement  of  mutual  love.  God,  on  his  part, 
does  not,  as  formerly,  manifeft  his  loving  kindnefs 
to  the  fouls  of  his  people ;  when  they  draw  near  to 
him  in  prayer,  he  covers  himfelf  as  with  a  cloud  ; 
he  ftiuts  out  their  prayers ;  he  is  deaf  to  their  cries, 
and  returns  no  anfwers  to  their  petitions.  And  fo, 
on  the  part  of  his  people  themfelves,  there  is  a  de- 
creafe  of  affection  :  their  hearts  were  once  inflamed 
with  a  love  to  the  Lord  Jefus,  which  was  fironger 
than  death,  and  with  a  jealoufy  as  cruel  as  the  grave, 
the  coals  of -which  were  coals  of Jire,  which  many  waters 
could  not  quench ;  conftrained  by  this  love,  they 
could  do  any  thing  for  Chrift,  and  were  willing  to 
-fufFer  the  utmoft  feveritics  for  his  fake  :  in  the  exsr- 


2fi4  THE  PIOUS  COMMUNICANT. 

cife  of  this  love  they  gave  themfelves  unreren'cdly  to 
him  ;  and,  influenced  by  it,  they  endeavoured  to 
bring  others  alfo  to  the  Saviour ;  but,  by  backflid- 
ing,  they  have  loft  their  firft  love;  their dcfircs  after 
Chrift  are  become  faint  and  few,  and  they  are  al- 
mofl  indifferent  about  communion  with  him.  This 
coldnefs  of  affe61ion  damps  their  zeal,  flops  their 
mouths,  and  makes  them  daftardly  in  their  tnafter's 
caufe.  And,  as  might  be  expeded,  their  Jefus  docs 
not  condu6t  himfelf,  on  his  part,  towards  them  as 
he  did,  previous  to  their  declenfion :  he  does  not 
difplay  the  fulnefs  of  his  love  to  their  fouls;  though 
it  be  true,  that  ivhoin  he  once  loves,  he  Icves  to  the  end, 
yet  he  withholds  from  fuch  backfliding  believers  the 
delightful  manifeftations  of  it.  That  face  in  which 
they  once  faw  fo  man)''  charms,  Jefus  now  hides 
from  their  fouls ;  for  they  have  flighted  his  love  :  it 
vas  thus  the  Lord  dealt  with  the  fpoufe,  as  appears 
from  her  complaint.  Song  v.  4,  "  My  beloved  has 
*'  withdrawn  himfelf;  he  put  in  his  hand  by  the  hole 
"  of  the  door,  and  my  bomels  were  moved  for  him." 

E.  The  children  of  God  may  decline,  with  re- 
fpecl  to  their  lively  hopes  of  heaven  and  eternal 
falvation.  Through  the  weaknefs  of  their  faith  and 
love,  their  hopes  are  fliakcn;  their  fouls  are  full  of 
doubts,  whether  ever  they  fhall  arrive  at  the  haven  of 
everlafting  felicity :  hence,  when  they  meditate  on 
death  and  eternity,  a  dread  feizes  them,  not  knowing 
what  may  be  their  portion  i?i  a  future  world  :  they 
are  alfo  but  little  exercifed  about  heaven  ;  their  faith 
does  not  as  formerly,  reprefent  as  vifiblc,  the  things 
of  the  invifible  world  ;  for,  by  not  being  fet  upon 
having  inward  fellowHiip  with  God,  the  defires  which 
they  once  had  of  enjoying  God  face  to  face,  in  glory, 
}iave  more  or  lefs  ccafcd  to  exift.     Thev  fcem,  in  a 


LECTURE  VII.  2^ 

Vv'ord,  both  to  a6i:  and  live,  as  if  they  were  to  live 
here  always,  and  as  if  heaven  had  gotten  both  out  of 
their  eye,  and  out  of  their  heart. 

3.  But  as  the  redeemed  may  dedine  in  knowledge, 
in  the  principal  afts  of  the  fpiritual  life,  and  in  fe- 
cret  fellowfhip  with  God  ;  fo  there  may  be  a  declen- 
iion  in  holiness,  and  in  humble  walking  with 
God,  both  as  it  refpefts  the  mortification  of 
fin,  and  the  practice  of  piety  and  religion. 

A,  With  refpefl  to  the  mortification  of  fin. 
In  the  time  of  the  Chriftian's  firft  love,  he  is  on  his 
guard,  and  fets  a  watch  over  his  heart,  left  he  be 
overtaken  by  iniquity ;  he  fets  a  feal  upon  his 
mouth,  and  keeps  the  doors  of  his  lips  ;  and  on  the 
leaft  appearance  of  evil,  he  is  fmitten  to  his  inmoft 
foul,  and  enjoys  no  reft  till  he  has  found  peace  again 
with  his  heavenly  father,  through  jefus  Chrift ;  but 
the  Chriftian,  who  has  backllidden,  has  loft  this 
tendernefs  of  confcience  ;  fin  fits  too  eafy  upon  him ; 
he  is  feldom  difturbed  on  account  of  it.  All  this  is 
clearly  evinced  in  the  life  of  David :  when  he  was 
borne  down  with  the  heavy  prefTure  of  affli6lion,  and 
lived  near  to  the  Lord,  his  heart  fraote  him  for  cut- 
ting off"  the  fkirt  of  Saul's  garment ;  but  afterwards, 
when  he  was  advanced  to  the  throne,  he  continu- 
ed, for  months,  infenfible  of  the  fins  of  murder 
and  adultery,  of  which  he  had  been  guilty,  2  Sam. 
xi.  What  was  once  an  infupportable  burden,  he  can 
now  eafily  fuftain  ;  and  his  oppofition  to  fin  is  be- 
come now  fo  feeble,  that  Satan,  his  fubtil  foe,  finds 
it  no  difficult  matter  to  entice  him  from  one  fin  to 
another;   for, 

a.  In  proportion  as  love  to  God  decreafes,  an  af- 
fection to  the  world  fucceeds  ;  for  the  mind  of 
man,  being  an  a61ive  principle,    will  always  be  cm- 


«65  THE  PIOUS  COMMUNICANT. 

ployed  either  about  good  or  evil ;  if  it  be  not  enter- 
tained with  the  contemplation  of  things  fpiritual,  and 
within  the  vail,  it  will  delight  itfelf  in  carnal  and  vi- 
fible  objefts,  in  which  it  never  could,  nor  ever  will 
find  fatisfa6lion. 

b.  As  grace  declines,  private  duties  are  neglect- 
ed :  the  Chriilian,  feduced  by  company,  can,  with- 
out remorfe,  pafs  whole  days  and  nights  converfmg 
on  fubjefts,  which,  if  not  fmful  in  their  nature,  are, 
at  leaft,  not  edifying  ;  infomuch,  that  natural  men, 
obferving  this,  are'immediately  led  to  enquire,  "  In 
*'  what  do  thefe  profeffed  Chriftians  differ  from  us  ?" 

c.  By  giving  way  to  the  fmful  cufloms  and  man- 
ners of  worldly  men,  the  Chriilian  becomes  again  too 
conformed  to  that  world,  which  he  had  for  ever  re- 
nounced ;  he  fuffers  this  deceitful  Delilah  to  draw 
him  fometimes  fo  far  aftray,  as  to  leave  but  lit- 
tle ground  to  think  he  has  any  acquaintance  with 
the  path  of  true  piety  ;  and,  what  is  flill  more  la- 
mentable, he  may  indulge  himfelf  in  the  works  of 
the  flefh,  and  thus  prove  a  ftumbling-block  to  the 
world,  difhonour  God,  grieve  the  hearts  of  the  pi- 
ous, and  wound  his  own  foul.  An  inilance  of  this 
occurs  in  the  life  of  David,  in  the  matter  of  Uriah ; 
on  which  occafion,  God,  by  his  prophet,  told  him, 
'''  By  this  ^to-d,  thou  haft  given  great  occajion  to  the 
'■^enemies  of  the  Lord  to  blafphemc"  2  Sam.  xii.  14. 

B.  As  thofe  who  backilide,  yield  to  the  commif- 
fion  of  fin,  fo  they  are  rcmifs  in  the  exercise  of 
the  graces  which  adorn  the  Chriilian,  and  the  prac- 
tice of  thofe  duties  which  the  holy  religion  of  Chrift 
demands  ;    for, 

a.  They  become  inattentive  to  the  duties  of  hear- 
ing, reading,  and  fearching  the  word;  through 
coldnefs  of  afFc6lion,  ihcv  fuIFer  a  fmall  nvttcr  to 


LECTURE  VII.  «6^ 

divert  them  from  an  employment,  in  which  they 
once  took  great  delight,  and  on  which  their  fpiritual 
life,  in  a  great  meafure,  depended. 

b.  They  are  remifs  in  the  duty  of  prayer ;  this 
they  once  efteemed  a  great  privilege  j  in  this  they 
once  found  much  pleafure ;  but  now,  prayer  has  be- 
come a  thing  of  courfe,  a  mere  formal  exercife  :  there 
is  ilili,  however,  too  much  light  in  the  foul,  and  too 
deep  an  impreffion  of  the  omnifcience  and  omni- 
prefence  of  God,  upon  the  heart,  to  fuffer  them  al- 
together to  quit  the  practice  ;  but  when  they  pray,  it 
is  more  from  cuflom,  or  to  quiet  confcience,  than 
from  any  fatisfaftion  they  find  in  the  duty  ;  and  it  is 
well  if  they  do  not  fometimes  feel  a  fecret  pleafure  m 
being  hindered  from  engaging  in  it,  and  rejoice  when 
the  work  is  done. 

c.  They  endeavour  to  avoid  the  company  of  the 
godly  ;  for,  being  in  this  unhappy  ftate,  tliey  are 
ftrangcrs  to  themfelves,  and,  therefore,  afraid  to 
converfe  with  exercifed  Chriftians,  and  avoid  open- 
ing their  minds  to  them  on  fpiritual  fubjefts. 

d.  The  feeds  of  grace,  however,  remaining  in 
their  hearts,  they  are  fometimes  brought  to  fee  how 
low  they  have  fallen,  and  to  be  in  fome  meafure  af- 
fe6led  with  the  fight.  But  how  do  they  improve  the 
convidion  ?  inflead  of  duly  reflecling  on  their  pre- 
fent  flate,  and  following  the  light  afforded  them,  a 
view  of  their  wretched  condition  makes  th.cmji?ik  into 
difcouragement. 

They  are  difcouraged,  in  the  first  place,  with 
refpecl  to  God.  They  dare  not  entertain  a  hope  of 
being  reftored ;  the  feparation  between  God  and 
them  appears  fo  great,  that  they  conclude  he  will 
never  receive  them  again  in  mercy  ;  but,  for  their 
unfaithfukefs,  will  exclude  them,   in  his  v/rath^  for 


26«  THE  PIOUS  COMMUNICANT. 

ever  from  his  favour.  They  are  difcouraged,  like^ 
wife,  on  account  of  the  number,  and  the  power  of 
their  fpiritual  enemies.  They  think  they  can 
never  make  a  fuccefsful  {land  againft  them;  but  muft 
one  day  perifh  by  their  hands,  and  ultimately  yield 
to  them  the  viftory ;  and,  laflly,  they  are  dilhearten- 
ed,  on  account  of  t  h  e  m  s  e  l  v  e  s  :  O,  fay  they,  "  We 
*'  are  plunged  into  the  unfathomable  gulph  of  mife- 
*'  ry  ;  the  feparation  between  the  Lord  and  us  is  fo 
"  great,  that  we  are  unable  to  difcern  what  method 
*'  to  take,  or  what  to  do  to  be  reftored  to  our  formei^ 
*'  condition."  Hence  they  become  difheartened ; 
their  hands  hang  down,  and  they  negle6l  the  means 
which  might  tend  to  their  recovery.  ^ 

4.  From  all  this,  it  mull  follow,  as  a  necelTary  confe- 
quence,  that  Chriflians  may  decline,  with  refpeft  to 
the  COMFORTS  and  joys  which  they  formerly  expe- 
rienced. God,  who  is  a  holy  being,  and  cannot  en- 
dure fm  in  his  people,  manifefts  his  difpleafure  by 
withholding  from  them  the  light  of  his  countenance, 
and  writing  bitter  things  againjl  them  :  the  Lord  Je- 
fus  does  not  give  them  any  tokens  of  his  love ;  hence, 
they  muft  go  on  their  way  in  darknefs  and  in  forrow. 

See,  thus,  the  deplorable  condition  into  which  the 
children  of  God  may  be  permitted  to  come  !  and  in 
this  (late  they  would  ever  remain,  if  the  arm  of  the 
Almighty  were  not  put  forth  for  their  recovery. 

Let  us  now  proceed  to  the  third  thing  propofed, 
which  was,  to  fhew  the  causes  of  declenfion  in  the 
children  of  God,  and  point  out  the  feveral  steps 
which  lead  to  it. 

Fivft;  the  causes  of  declenfion  in  religion  are 
many  ;  fome  on  the  part  of  God,  and  others  on  the 
part  of  the  backflider. 


LECTURE  Vlt.  .26^ 

i.  God,  in  permitting  his  people  to  backflide, 
ACTS  according  to  his  absolute  fovereignty  ;  he  is 
tiot  accountable  for  his  adions ;  all  his  doings  dis- 
play his  majefty  and  glory :  but  if  we  confider,  at 
the  fame  time,  God  as  infinitely  wife,  we  fhall  be 
fenfible,  that  he  cannot  do  any  thing  without  reafons, 
which  bear  the  ftamp  of  wifdom  ;  and  fuch  reafons 
he  doubtlefs  has  for  permitting  his  people  to  fall  in- 
to a  backfliding  flate ;  fome  of  which  may  be  th« 
following : 

A.  To  manifeft  his  almighty  and  divine  power, 
in  preferving  grace  alive  in  the  heart,  in  the  midft 
of  fo  great  a  declenfion,  and  thus  to  difplay  the  pre- 
Vakyce  of  Chrifl's  interceffion,  whilft  he  prays  for 
his  people,  that  thdr  faith  fail  not,  Luke  xxii.  32. 

B.  Tb  exhibit  his  faithfulness,  and  the  im- 
mutability of  his  covenant,  hotwithftanding  the 
UNFAITHFULNESS  of  his  pcoplc ;  for,  bc  their  de- 
clenfion ever  fo  great,  with  the  Lord  there  is  an  ap- 
pointed time,  in  which  he  will  appear  to  raife  again 
their  fouls  that  have  been  bowed  down  ;  to  fulfil  their 
dejires,   and  tofave  them. 

C.  To  \VARr4  others  agaihft  falling  into  fuch  a 
flate;  to  put  them  on  their  guard  againft  whatever 
may  lead  to  it ;  and  to  excite  them  to  a  tender 
walk  and  converfation  :  but,   efpecially, 

2.  We  mufl  look  for  the  caufes  of  declenfion  iif 
BELIEVERS  themselves;  for  God  is  not  a  wiU 
dernefs,  or  a  land  of  darknefs  to  Ifrael,  Jer.  ii.  31. 
The  catufes  of  their  declenfion  are  in  themfelves,  and 
they  are  fuch  as  thefe  :  either, 

A.  Some  aggravated  sin  or  sins,  into 
Which  they  have  fallen,  and  of  which  they  have 
never  repented ;  and  for  which  they  have  never  ob'« 
Na 


2  70  THE  PIOUS  COMMUNICANT. 

tained  pardon  through  the  blood  of  Chrift.  It  is  a 
truth,  founded  on  the  experience  of  ages,  that  one  fin 
indulged,  ufually  makes  way  for  another :  this  was 
the  cafe  with  David;  after  his  adultery  v/ith  Bath- 
fheba,  followed  the  murder  of  Uriah. 

B.  Becaufe  they  have  not  been  daily  enga- 
ged  IN   HOLDING   INTERCOURSE  WITH  God,  as  a 

God  in  covenant ;  and  in  living  as  it  becomes  per- 
fons  Handing  in  fuch  a  relation  to  him ;  they  live 
too  much  upon  the  evidences  which  they  may  have 
received  of  Gods  love.  When  thefe  are  not difcern- 
ed,  their  fears  arife ;  their  fouls  are  difquieted;  dif- 
couiagement  taking  place,  remifliiefs,  or  a  negle6l 
of  duty,  follows.  It  is  the  fault  of  many,  that  on 
their  firfl;  conviftions,  and  converfion  to  God,  they 
do  not  immediately  covenant  with  him  in  a  more  ex- 
plicit and  folemn  manner :  this  would  lay  a  founda- 
tion for  liability  in  a  time  of  darknefs.  They  would 
not  be  fo  foon  difheartened,  nor  fo  eafily  hurried 
into  fin.  A  recolledion  of  their  covenant  relation  to 
God,  would  make  either  the  one  or  the  other  of 
thefe  appear  unworthy  of  them. 

C.  Becaufe  believers  have  not  made  fuitable  re- 
turns to  the  Lord  for  his  ^oodnefs  and  love  ;  but 
have  been  cool  and  indifferent  towards  him,  and  not 
fufficiently  prized  God's  manifellation  of  his  pre- 
fence  to  their  fouls;  for  when  he  knocked  at  the 
door  of  their  hearts,  they  opened  not  immediately 
to  him,  faying,  "  Come  in,  thou  blejjcd  of  the  Lord, 
"  whyjlandejl  thou  without?  our  hearts  are  ready  to 
"  give  thee  a  welcome  reception."  O  believers !  re- 
member it,  when  the  Lord  comes  to  your  fouls,  he 
will  be  regarded  and  made  welcome  by  you  ;  he  will 
fuffer  no  rival ;  his  prefence  muft  be  fo  high  in  your 
eftcem,   as  to  eclipfe  the  beauty,  and  fink  the  value 


I.ECTURE  VII.  271 

of  every  earthly  objeft ;  otherwife,  you  may  expe6t 
to  be  taught  the  worth  of  his  vifits  by  the  with- 
thawing  of  them. 

D.  When  God  has  caufed  his  people  to  rejoice; 
if  they  have  not  been  careful  to  preserve  the  blef- 
fing,  by  a  holy  walk  and  frefh  furrender  of  them- 
feives  to  him ;  if,  when  this  joy  has  been  interrupt- 
ed, they  have  not  been  diligent  in  fearching  out  the 
caufe,  and  feeking  its  reftoration ;  or,  if  they  have 
looked  for  comfort  from  fomc  other  quarter  :  all  thefe 
are  fo  many  reafons  why  the  Lord  may  fufFer  them 
to  feel  that  unhappinefs  which  declenfion  in  religion 
alv/ays  brings  in  its  train. 

E.  Another  caufe  of  declenfion  in  religion  is,  a 

"YIELDING  too  mUch  tO  a  SLOTHFUL    TEMPER,    Of 

too  great  an  indulgence  in  indolence  and  inac- 
tivity. When  religion  is  alive  in  the  foul,  we  think 
it  not  too  much  to  infringe  upon  the  hours  appointeti 
to  reft,  and  to  employ  them  in  religious  exercifes, 
whilft  the  morning  and  evening  of  every  day  witnefs 
our  fecret  intercourfe  with  our  God ;  but  when  we 
become  inaftive,  and  indulge  ourfelves  on  the  lap  of 
eafe  ;  when  the  fervice  of  God  becomes  a  burden, 
and  duty  is  negle£led ;  then  leannefs  and  deadnefs 
enter  into  the  foul ;  our  zeal  is  cooled,  and  our  re- 
ligion languifties. 

F.  The  children  of  God  have  fometimes  depend- 
ed too  much  upon  their  first  exercifes,  and  upou 
what  the  Lord  has  done  for  them  in  former  iimes. 
To  look  back  on  former  experiences  is  profitable  to 
Chriftians,  when  it  excites  them  to  walk  humbly 
with  God;  but  when  it  renders  them  carelefs,  and 
inakes  them  think,  "  Though  we  are  unfaithful,  God 
"  is  faithful ;  and  if  a  work  of  grace  has  ever  been 
"  begun,  in    our  hearts,  of  which  we   have   good 


272  THE  PIOUS  COMMUNICANT. 

*'  evidence,  it  will  be  continued;"  to  make  fuch  an  uf^ 
of  pall  experiences  is  very  dangerous  ;  it  leads  to  fe- 
curity ;  and  this  fecurity  ends  in  backlliding. 

As  thefe  are  the  caufes  of  declenfxon  in  religion  ; 
ib  there  are  certain  steps  by  which  a  foul  is  led  into 
fiich  a  flate  ;  for  fo  great  a  departure  from  God  can- 
not take  place  at  once,  or  by  the  commiflion  of  one 
iin  ;  it  muft  be  brought  on  by  degrees ;  hence  it  is 
often  the  cafe,  that  the  Chriflian  knows  not  how  he 
has  gone  to  fuch  a  length  in  hackfliding ;  his  cafe  is 
like  that  of  two  bofom  friends  who  have  lived  toge- 
ther in  the  clofeft  intimacy  ;  their  affeftion  feemed 
to  be  fuch  as  could  never  fuffer  an  abatement ;  but 
in  a  courfe  of  time,  their  friendfhip  cool$,  they  know 
not  how; :  or  he  is  like  a  man  defcending  ipto  a  val- 
ley from  a  lofty  hill ;  he  glides  infenfibly  down,  before 
he  is  aware  ;  but  looking  back  upon  the  height  from 
which  he  came,  he  is  furprifed  to  find  himfelf  fo 
foon  defcended  from  fo  great  an  eminence. 

Let  us,  then,  trace  out  the  ftcps  which  lead  to  this 
ftate  of  declenfion ;  tha^  by  this  mean,  through  the 
divine  bleffmg,  thofe  who  have  begun  to  backflide, 
may  be  prevented  from  departing  farther  from  God. 

1.  Thofe  Chriftians  who  backflide,  have  not  been 
fufficiently  k  n  g  ag e d  in  heart  work ;  in  watching  the 
motions  of  the  foul,  and  in  obferving  daily  what  en- 
joyment they  have  of  the  divine  prefence;  hence, 
they  wander  from  God,  and  become  lefs  inclined  to 
converfe  with  him  in  fecret ;  or,  if  they  do  engage  in 
private  duties,  they  can  reft  in  them,  though  they  may 
be  performed  with  little  fpirit  or  life. 

2.  Becoming  thus  carelefs,  they  begin  to  satisfy 
themfelves,  with  fome  of  the  lefs  effential  things  in^ 
religion;  as  with  fuch  fpeculative  truths,  as  only  illu- 
Hiinate  the  head;   but  do  not  improve  the  heai;t. 


LECTURE  Vir.  273 

\Ve  would  not  be  underftood  to  infinuatc,  that  the 
inveftigation  of  divine  truths  is  a  mean  to  impede  our 
progrefs  in  religion ;  fo  far  from  this,  it  is  to  be  con- 
fidered  as  a  mofl  happy  mean  of  caufing  us  to  ad- 
vance in  our  journey  towards  heaven  j  but  through 
the  depravity  of  the  human  heart,  and  the  fubtilty  of 
our  fpiritual  enemies,  it  is  poflible,  that  what,  in 
other  circum fiances,  might  be  very  profitable,  may, 
b.y  being  mifufed,  prove  very  hurtful.  And  this  is  the 
cafe,  when  we  devote  the  greateft  part  of  our  time, 
to  making  deep  refearches  into  truths,  which,  though 
important  in  themfelves,  are  not,  however,  fuch  as 
immediately  tend  to  aflFeft  the  heart :  or,  when  we 
do  not  apply  thofe  elTential  truths,  with  which  we  are 
acquainted,  to  our  own  fouls,  nor  make  any  enquiry 
what  influence  they  have  upon  the  mind,  nor  what 
improvement  we  make  by  them,  in  virtue,  and  true 
piety. 

3.  After  this,  they  begin  to  withdraw  them- 
felves from  the  company  of  thofe  who  fear  the  Lord, 
cfpecially,  from  fuch  as  would  deal  faithfully  with 
them,  and  whofe  converfation  might  tend  to  awaken 
them.  Nor  is  this  to  be  wondered  at ;  for  when  the 
heart  is  barren  and  empty,  the  mouth  muft  be 
Hopped. 

4.  At  length  they  become  fo  entangled,  and 
LOST  in  the  world,  that  they  lofe  fight  of  God. 
One  is  involved  in  a  multiplicity  of  bufinefs ;  ano- 
ther is  enfnared  by  riches  and  profperity  ;  or  by  ho- 
nour and  preferment ;  he  is  now  expofed  to  the  com- 
pany of  the  world,  and  tempted  to  conform  to  its 
cuftoms  and  manners.  Thus  Chriflians  are  led  to 
indulge  themfelves  in  that  which  they  had  once  re- 
counced ;  the  communication  between  God  and 
t|i?ir  fouls  is  interrupted  ;  their  boldnefs  in  the  caufe 


-?.74»  THE  PIOUS  COMMUNICANT. 

of  Chrift  appears  no  more ;  a  holy  and  jealous  God, 
to  manifeft  his  difpleafure  with  their  conduft,  with- 
holds his  divine  influences,  and  permits  them  to  go 
ftill  farther  and  farther  aftray.  Nor  would  they 
ever  return  from  thofe  devious  paths,  unlefs  the 
mighty  hand  of  God  were  ftretched  out  to  bring  them 
back  into  the  way  of  life. 

We  doubt  not,  but  many,  on  a  flri6l  examination 
of  their  own  hearts,  muft  be  obliged  to  confefs,  with 
fliame,  that  fuch  has  been  their  very  cafe.  Happy 
are  they  who  fee  this  in  time,  before  they  fall  into  a 
Hate  fo  awful  and  alarming  ;  a  fituation  which  makes 
ihejine  gold  becovK  dim,  and  the  precious  fons  of  Zion. 
to  be  as  eartlwif pitchers. 

It  is  not  enough  however,  to  see  the  evil,  and  to 
liave  the  causes  of  it  exhibited  to  our  view;  but, 
that  thofe,  who  have  departed  from  the  ways  of  the 
Lord^  may  be  reftored,  the  means  of  their  reClora- 
tion  muft  be  pointed  out,  which  was  the  fourth 
thing  propofed  to  be  fKewn. 

Gome,  then,  backsliding  and  un  f  aithfu  l 
Chriftian,  who  art  compelled  to  fay,  "  this  is  my 
name,  and  my  true  chara6ler.'*  Stand  ftill  for  a  mo- 
ment and  refleft  upon  thy  ways. — Permit  us  to  afk 
thee  in  the  name  of  the  Lord,  how  has  it  come  to 
pafs  that  thou  art  fo  ina6live  and  lifelefs  in  the  fer- 
vice  of  God  ?  Is  there  now  lefs  pleafure  in  it,  than 
when  thou  didft  firft  devote  thyfelf  to  him  ?  Is  there 
more  fubftantial  comfort  to  be  found,  at  prefent,  in 
the  world,  than  at  the  time  thou  badeft  it  an  eter- 
nal adieu,  and  gaveft  thyfelf  to  God  ?  Or  haft  thou 
ever  found  unrighieoujnefs  with  him  ?  What  hath  he 
done  to  thee  ?  In  what  hath  he  wearied  thee  ?  Tejlify 
agaivft  him,  Mich.  vi.  On  the  contrary,  hath  he 
liot  been  faithful  to  thee,  even  then,  when  he  led 


LECTURE  VI  I.  ^y- 

thee  in  the  dark  and  dreary  path  of  afRi£lion  ?  Didft 
thou  not  then  receive  the  tokens  of  his  love  and 
goodnefs  ?  Hath  he  ever  left  or  forfaken  thee  ?  Art 
thou  compelled  to  anfwer  and  to  fay,  "  He  never 
'♦  was  to  me  a  ivildernefs.  a  land  of  darkncjs  :  but 
"  goodnefs,  truth,  and  righteoufnefs  have  marked  all 
*'  his  dealings  with  me  :  the  guilt  lies  at  my  own 
"  door.  It  was  my  lin,  my  inattention,  my  folly, 
*'  which  has  carried  me  fo  far  from  my  God.  And 
"  what  advice  can  now  be  given  me,  what  direQion 
"  can  be  afforded,  with  refped  to  my  reftoration.  For 
"  I  am  fearful  that,  unlefs  I  am  fpeedily  helped,  I 
"  fhall  continue  in  my  prefent  ftate,  yea,  be  found 
"  in  a  worfe  condition,  and  go  to  fuch  lengths  in 
*'  backfliding,  that  all  hopes  of  recovery,  and  of  be^ 
"  ing  received  in  mercy,  mufl  be  abandoned. 

We  grant  that  thy  cafe  is  truly  deplorable  ;  but 
flill  there  is  hope  concerning  thee :  there  have  been 
others  in  the  like  condition,  whom  God,  as  by  a  fe- 
cond  converfion,  hath  reflored.  Be  r>ot,  then,  difcou- 
raged,  nor  give  thyfelf  over  to  defpondency  :  this 
would  render  thee  unfit  to  ufe  the  means  we  are  about 
to  prefcribe  to  thee. 

Art  thou,  then,  diftreffed  by  reafon  of  thy  depar- 
ture from  God  ?  And  is  it  thy  defire  to  return  to 
him?  Certain  means  are  to  be  used,  and  certain 
THINGS  are  to  be  guarded  againft. 

1.  Serioufly  consider  thy  miferable  situ  a- 
TioM  :  yiew  it  in  all  its  aggravated  circumflances ; 
refle6l,  how  greatly  thou  haft  difhonoured  God,  bv  a 
condu61;,  which  evinces  that  thou  didft  efteem  his 
fcrvice  hard,  unfatisfying,  and  not  conducive  to  thy 
happinefs ;  and  the  way  to  heaven,  not  a  narrow, 
but  a  broad  and  eafy  one ; — call  to  mind  how  much 
thou  haft  grieved  and  offended  the  people  of  God, 


27^-  THE  PlOUS  COMMUNICANT. 

which  Jefus  looks  upon  as  a  fin  to  which  not  a  lit- 
tle malignity  is  attached ;  what  a  ftumbling-block; 
thou  haft  been  to  the  world,  and  what  occajion  thou 
hajl  given  to  the  enemies  of  the  Lord  to  blajpheme. 
Confider,  how  wretched  a  life  thou  art  leading  thy- 
felf;  "  Thou  haft  God  for  thy  father,  and  thy  cove- 
nant God  J  but  thou  haft  no  freedom  of  accefs  to 
him  ;  the  avenue  to  the  throne  of  grace  appears  to 
be  clofed,  and  thou  feemeft  like  one  caft  away. — • 
Thou  haft  Jefus  for  thy  friend  and  hufband  ;  but 
there  fubfifts  fo  great  a  difference  between  thee  and 
him,  that  thou  art  afraid  to  profefs  thy  love  to  him  ; 
he  feems  to  be  ftrange  to  thee ;  becaufe  thy  heart  ac- 
cufes  thee  of  dividing  thy  love  between  him  and  thd 
world. — Thou  haft  the  holy  Spirit  to  abide  in  thee, 
to  counfel  and  direft  thee ;  but  thou  doft  not  expe- 
rience his  comforting  influences ;  becaufe  thou  haft: 
grieved  him  :  and  thus,  thou  liveft  as  one  forfaken; 
The  means  of  grace  profit  thee  but  little.  Doft  thou 
meet  with  difficulties  ?  thou  art  full  of  anxiety,  of 
fear,  and  diftrefs ;  and  thou  haft  not  confidence  to 
vajl  thy  burdens  upon  the  Lord. —  Does  death  ftare 
thee  in  the  face,  and  doft  thou  refleft  on  the  horrors 
of  the  grave  ?  thy  foul  is  difquieted  within  thee ;  be- 
caufe the  foundations  of  thy  hope  lie  deeply  buried 
beneath  the  rubbifti  of  thy  corruptions ;  thou  art 
afraid  to  believe  that  thy  latter  end  will  be  peace. 

Confider  all  thefe  things  with  deliberation,  and 
refled  that  the  longer  thou  continueft  thus,  the  worfe 
thy  cafe  muft  be;  for  the  pious  emotions,  which  thou, 
yet  at  times,  doft  experience,  will  gradually  decreafe, 
and  thy  religion  dwindle  into  mere  formality. 

2.  Often  call  to  mind  the  commands  and  ad- 
monitions which  God  has  given  in  his  word,  to 
EXCITE  thee  to  return  to  him.     Hear  what  he  fays^ 


LECTURE  VII.  277 

Ter.  iii«  22,  Return  ye  backjliding  children,  and  I 
will  heal  your  hackjlidings :  See  alfo  verfe  ill,  Thou 
haji  played  the  harlot,  -with  many  lovers ;  yet  return 
again  unto  me  faith  the  Lord. — The  Lord  Jefus  ad- 
dreffed  the  Church  of  Ephefus,  which  had  left  her 
firft  love,  faying,  Remember  therefore,  from  whence 
thou  art  fallen,  and  repent,  and  do  thy  frfl  works. 
Rev.  ii.  4,  5. 

O,  BACKSLIDING  Chriftian!  the  Lord  is  merci- 
ful and  gracious ;  and  upon  thy  coming  to  him  for- 
lowing,  and  diftreffed  for  thy  fins,  he  will  forgive 
thine  iniquities  ;  he  will  not  remember  them,  nor 
upbraid  thee  with  them  ;  but  will  receive  thee  again 
in  covenant  love.  Though  thou  haft  been  unfaith- 
ful, the  ETERNAL  abideth  true  to  his  promifes ; 
the  covenant  is  unchangeable ;  and  becaufe  it  is  a 
covenant  of  grace,  thy  God  will  manifeft  to  thee  that 
he  is  gracious.  Would  Jefus,  in  no  wife  caft  thee 
out,  when,  at  the  time  of  your  firft  converfion  by 
faith,  thou  fleddeft  to  him  for  refuge,  neither  will  he 
now  reje61;  thee,  when  thou  comeft  to  him,  as  it  were 
by  a  fecond  converfion,  with  a  wounded,  bleeding 
heart.-'— There  is  no  mifery  fo  great,  no  difeafe  fo 
defperate,  but  Jefus  the  Saviour  can  remove  and 
heal  it. 

3.  Has  thine  heart  been  aff'e61;ed  by  divine  and 
gracious  invitations  to  return  ? — do  not  reft  here ; 
but  fet  apart  certain  times  and  feafons  for  fecreC 
f  ASTiNG  and  PRAYER  :  we  are  perfuaded,  that  ve- 
ry feldom,  if  ever,  the  Lord  brings  back  thofe  who 
have  fo  far  backflidden,  but  by  means  of  affli6live 
vifitations ;  fuch  as  fevere  ficknefs,  and  other  diftref- 
fing  difpenfations. — This  is  proper  on  God's  part: 
his  glory  and  honour  make  it  neceflary  that  he  fhould 
Oo 


278  THE  PIOUS  COMMUNICANT. 

manifefl  his  hatred  of  fin;  efpecially,  in  his  own 
children  :  for  although  he  hath  redeemed  them  from 
everlafting  deftruftion,  yet  he  may  write  fuch  bitter 
things  againfl  them,  that  they  may  fay,  in  the  lan- 
criiage  of  Heman :   "  We  Juffer  thy  terrors ;  we  are 
diJlraBed,"  Pf.  Ixxxviii.  15. — He  is  indeed  a  forgiv- 
ing God ;  but  ftill   he  will  avenge  himfelf  for  the 
fmful  adions    done  by  his  people,  infomuch   that 
they  are  made  to  tafte  the  bitter  efFe6ls  of  their  ini- 
quities.    Have  we  not  a  clear  example  of  this  in  the 
life  of  David,  the  man  after  God's  own  heart  ?  He 
had  grievoufly   finned;  the   Lord,  afterwards,  fent 
Nathan  the  prophet  to  afTure  him,  that  he  had  put 
away  alfo  the  iniquity  of  that  fin  :  but,  in  the  very 
fame  breath,  he  muft  hear  the  awful  denunciation, 
2    Sam.  12,  10,  "  The /word  Jliall  never  depart  from- 
thine  houfe.'*     And,   therefore,  thou  who  haft  back- 
flidden,  ought  not  to  think  it  ftrange,  if  God  make 
thee  to  feel  his  fatherly  correction ;  yet,   if  by  thefe 
means,  thou  art  brought  back  to  thy  former  happy 
ftate,  thou  haft  reafon  to  be  thankful,  to  adore,  and 
to  approve  of  his  wifdom  and  goodnefs ;  for  all  thefe 
difpenfations  are   fo  many  evidences  "  that  he  Jlill 
carethfor  thee." 

But  on  thy  part,  alfo,  it  is  neceffary  that  ex- 
traordinary means  be  ufed. — Set  apart,  therefore,  days 
of  fafting  and  prayer,  exprefsly  for  the  purpofe  of 
pleading  with  thy  God,  to  bring  thee  again  to  near- 
nefs,  and  fellowfhip  with  him;  and  thus  let  him  fee 
that  thou  art  in  earneft,  and  that  thou  truly  defireft 
the  divine  favour. 

Doft  thou  afk,  "  If  I  fet  apart  certain  times  for 
«'  fafting  and  prayer ;  how  fhall  I  conduft  myfelf  on 
**  thofe  occafions  ?"  we  reply  : 

A,  Cqnfess  before  God,  with  fliame  and  confu- 


LECTURE  VU.  179 

fion  of  face,  thy  bafe  and  unworthy  conda£l ;  in  the 
language  of  Ezra,  exclaim,  "  0  my  God  !  I  am  ajham- 
ed,  and  blu/h  to  lift  up  my  face  to  thee,  Ezra  ix.  6 ; 
and  with  David,  fay,  "  Againjl  thee,  thee  only,  have 
IJinned,  and  done  this  evil  in  thy  Jight ;  that  thou 
mightejl  he  jujlijied  when  thou  fpeakejl,  and  be  clear 
when  thou  judgeji," 

B.  Having  confeiTed  thy  guilt,  go  to, the  throne 
of  grace,  in  prayer  and  fupplication ;  prefent  thyfelf 
before  the  Lord,  and  let  him  fee  thy  countenance, 
defiled  and  deformed  as  it  may  be,  and  fay,  '•  Lord,  I 
neither  can  nor  will  conceal  from  thee  my  fituation  ; 
fmful  as  I  am,  I  come  to  look  unto  thee  for  reflor- 
ing  grace  :  I  have  long  enough  ftrayed  from  thee ;  I 
would  now  rather  here  die  at  thy  feet,  than  continue 
at  a  diftance  from  thee,  or  remain  any  longer  in  my 
fin." 

C.  Does  thy  confcience  accuse  thee? — go,  like 
ihefervants  of  Benhadad,  as  with  fackcloth  upon  thy 
loins,  and  ropes  about  thy  head,  and  fay  to  God,  "  I 
have  heard  of  thee,  0  thou  King  of  Ifrael,  that  thou 
art  a  merciful  King ;  and,  therefore,  I  come  with  a 
trembling  hope  to  receive  thy  mercy."  And  in  the 
words  of  the  Pfalmift,  addrefs  thy  God,  faying, 
"  Lord,  be  rtierciful  to  me  ;  and  according  to  the  mul- 
titude of  thy  tender  mercies,  blot  cut  my  tranfgreffions : 
pardon  mine  iniquities,  for  they  are  great." 

D.  Endeavour  to  exercise  faith  upon  the  Lord 
Jefus  ;  fly  for  refuge  to  his  atoning  blood ;  call  thy- 
felf anew  into  his  arms;  and  thus  give  to  him  the  glory 
dye  to  his  grace,  and  to  the  efficacy  of  his  blood,  as 
being  fufficient  to  cleanfe  from  all  fm ;  and  then  fur- 
render  to  him  thy  fmful,  thine  impure,  thy  wander- 
ing heart :  he  is  the  great  Phyfician  ;  he  can,  yea,  he 
will  heal  all  thy  fpiritual  maladies. 


i 


28o  THE  PIOUS  COMMUNICANT. 

E.  Frequently  renew  thy  covenant  with  God, 
as  if  thou  hadft  never  covenanted  with  him  before. 
If  doubts  arife  in  thy  mind,  whether  thou  haft  ever 
entered  into  covenant  with  the  Lord,  what  can  fo 
readily  remove  them,  as  to  engage  again  and  again  in 
the  folemn  work  of  furrendering  thyfelf  uncondition- 
ally and  cordially  to  him,  to  be  his  for  ever  ? 

F.  Yet  be  not  furprifed  if  the  Lord  does  not  im- 
mediately anfwer  thee  in  peace,  and  manifeft  his  lov- 
ing kindnefs  to  thy  foul ;  for  haft  thou  not  often  fuf- 
fered  him  to  call  to  thee,  without  hearkening  to  his 
voice  ?  haft  thou  not,  unconcerned,  let  him  depart, 
as  if  his  friendfhip  and  favour  were  of  no  importance  ? 
in  infinite  wifdom,  therefore,  he  may  think  fit  to  cor- 
re6t  thee,  by  not  permitting  thee,  at  the  moment 
when  thou  calleft,  to  find  him.  Yea,  it  may  be  that 
he  may  fufFer  thee  to  walk  in  darknefs  all  thy  days, 
and  even  in  this  litua4:ion  to  enter  the  eternal  world  ; 
but,  even  fuppofing  this  fliould  be  the  cafe,  ftill  con- 
tinue SEEKING  and  CLEAVING  to  the  Lord  :  fure- 
ly  he  is  worthy  to  be  earneftly  fought  after,  and  it  is 
good  to  wait  upon  him.  If,  backsliding  Chriftian, 
thou  mayeft  not  be  permitted  to  enjoy  his  prefence 
any  more  in  this  life  ;  yet,  after  death,  thou  wilt  fee 
him  eye  to  eye,  in  a  bleffed  eternity  ;  and  then,  as 
great  as  thy  prefent  darknefs  may  be,  fo  great,  and 
infinitely  greater  will  be  thy  light  and  joy. 

G.  In  addition  to  all  this,  daily  depart  from 
the  evil  of  thy  ways ;  pra6tife  virtue  and  holi- 
ncfs,  that  thus  the  ftumbling-block  which  thou 
mayeft  have  laid  in  the  way  of  any,  and  any  ofiPence 
which  thou  mayeft  have  given,  may  be  removed. 

But  are  thefe  the  means  which  are  to  be  u  s  e  d  by 
thee,  to  the  end  that  thou  mayeft,  with  the  divine 
bleffing,  be  reftored  to  thy  former  fituation,  and  its 


LECTURE  VII.  28j 

concomitant  joys  ?  we  further  remark,  that  there  are 
CERTAIN  things,  againfl  which  thou  haft  need  of  be- 
ing on  thy  guard. 

1.  Watch  with  all  attention  againft  those 
«INS  which  were  the  caufe  of  thy  declenlion  in  reli- 
gion :  hate  them  with  a  holy  hatred.  Do  they  af- 
fault  thee  ?  oppofe  and  wage  an  eternal  war  againft 
them. 

2.  Watch  not  only  againft  a  slothful  tem- 
per, which  makes  the  hands  to  hang  down;  but  fee 
to  it,  that  the  hands  and  feeble  knees  be  lifted  up,  and 
make  flraight  paths  for  thy  feet. 

3.  Watch  againft  negligence  in  the  ufe  of 
means  which  may  tend  to  awaken  and  excite  thee  to 
aftion.  Attend  with  diligence  to  all  the  duties  of  re- 
ligion ;  fearch  the  precious  word  of  God ;  let  the  pious 
be  thy  companions  and  bofom  friends  ;  though  thou 
mayeft  have  feparated  thyfelf  from  their  fociety,  they 
will  receive  thee  again  in  love,  upon  evidencing  on 
thy  part,  an  inclination  to  alTociate  again  with  them; 
for  thee,  their  prayers  will  afcend  to  the  throne  ;  and 
by  their  counfel  and  advice,  they  will  feek  to  bring 
thee  back  to  thy  Redeemer  and  thy  God. 

4.  Above  all,  watch  againft  making  finners, 
who  know  not,  who  love  not,  but  oppofe  Jefus,  thy 
constant  companions  ;  hold  intercourfe  with  them 
only  when  neceflity  demands  it ;  for  to  walk  with  fuch, 
and  to  go  hand  in  hand  with  them,  might  have  the 
fatal  tendency  of  leading  thee  farther  aftray  from  thy 
God. 

^.  Watch  againft  a  dependence  upon  thine 
own  ftrength:  this  was  the  caufe  of  Peter's  fall.  At 
all  times  acknowledge  that  thou  art  infufficient  of 
thyfelf  to  do  any  thing  acceptable  to  God  ;  and  that, 
unlefs  the  jehovah  place,  every  moment,  everlaft- 


28 1  THE  PIOUS  COMMUNICANT. 

ing  arms  beneath  thee,  thou  wilt,  like  the  wandering 
flieep,  ft  ray  farther  from  thy  fold.  Look  then  con- 
tinually to  thy  Jefus,  in  every  fituation ;  and  make  ufe 
of  him  as  thine  only  Saviour  and  Redeemer. 

Do  any  now  inquire,  "  in  what  manner  fuch  a 
backfliding  Chriftian  fliould  a6l,  with  refpe6t  to  the 
HOLY  SUPPER  of  the  Lord  ?"  whether  he  may  ven- 
ture to  approach,  or  whether  it  be  beft  for  him  to  ab- 
ftain  ? — we  reply ;  it  is  a  truth,  founded  upon  ex- 
perience, that  no  perfon  ever  made  any  advancement 
in  the  divine  life,  but  rather  declined  in  religion,  by 
abftaining  from  this  ordinance.  But  ftill  we  would 
not  affert,  that  a  perfon  in  fuch  a  cafe  ought  to  draw- 
nigh;  for  if,  O  BACKSLIDER,  thou  art  ftill  in  fuch  a 
ftate  of  infenfibility,  and  art  wandering  farther  and 
farther  from  thy  God,  thou  art  not  in  a  fituation  to 
receive  the  pledges  of  his  love  :  but  is  thy  heart  in 
fome  meafure  affe6led  with  thy  condition  ?  is  it  the 
defire  of  thy  foul  to  awake  from  thy  ftupor  ?  then  we 
advife  thee, 

1.  To  HUMBLE  thy  heart  before  thy  Redeemer 
God,  and  let  a  blufh  cover  thy  countenance  :  becaufe 
thou  haft  fo  often  attended  upon  that  ordinance, 
when  thy  foul  was  fo  unconcerned,  and  when  thou 
wert  backfliding  from  thy  God;  and  becaufe  too, 
notwithftanding  thy  moft  folcmn  and  facred  vows  to 
be  faithful  to  him,  thou  haft  forgotten  thine  engage- 
ments and  proved  unfaithful. 

2.  Then   we  advife  thee  to  go  forward  to  make  ^ 
ufe  of  the  Holy  Supper  of  our  Lord,  not  fo  much 
for  the  fupport  and  ftrengthening  of  thy  fpirltual  life, 

as  for  the  healing  of  the  wounds  and  difeafes  of  thy 
foul. — There  the  blood  of  Jefus  is  exhibited  as  hav-  » 
ing  healing  virtue.     There  thou  wilt  fit  beneath  the 
Jhadc  of  the  tree  of  Ufe  ;  the  leaves  of  which  are  for 


LECTURE  VII.  283 

the  healing  of  nations. — Go  with  thy  wounds  to  the 
great  and  good  Samaritan,  that  he  may  pour  into 
them  the  oil  of  joy,  and  adminifter  to  thee  the  wine 
of  confolation. — Thus  to  come  to  the  table,  will  be 
to  approach  with  profit  to  thy  foul. 

3.  Cast  thyfelf  anew  upon  thy  God,  firmly 
refolving  in  thy  Jefus'  ftrength  to  be  more  faithful  to 
him  ;  to  be  more  zealous  in  promoting  his  bell  inter- 
efts  than  thou  haft  hitherto  been,  and  to  delight  more 
in  keeping  his  righteous  Jlatutes. 

But  perhaps  thou  wilt  reply,  "  all  thofe  means 
"  are  good,  when  the  foundation  ftands  ftrong ;  but  I 
*'  am  afraid  that  I  am  not  within  the  covenant;  that 
"  my  faith  is  but  a  temporary  faith ;  and  that  I  am  one 
*'  of  thofe  of  whom  Paul  fpeaks,  who  having  been  once 
"  enlightened,  and  have  tajled  of  the  heavenly  gift,  and 
"  of  the  good  word  of  God,  and  the  powers  of  the  world 
"  to  come  ;  but  have  fallen  away." — To  fuch  an  one 
we  muft  fay,  it  is,  indeed,  no  wonder  that  thou  art 
in  darknefs  and  in  fear ;  for  it  is  not  a  light  matter  to 
forfake  God,  as  thou  haft  done  ;  to  have  been  fo  un- 
faithful to  him,  and  to  have  given  fuch  caufe  for  the 
blafpheming  of  his  holy  name  ;  but  ftill,  in  the  midft 
of  all  this,  there  may  be  feen  fome  evidences  of  grace  : 
for  although  the  (pou^Q  flept,  her  heart  waked. — We 
aflc  thee,  then, 

1.  When  thou  calmly  lookeft  back  to  the  time 
when  thou  firft  gaveft  thyfelf  to  Jefus,  art  thou  not 
filled  with  ftiame,  on  account  of  thy  conduft  fince 
that  period  ?  and  is  it  not,  at  the  fame  time,  the  defire 
of  thy  foul,  that  it  were  with  thee  as  in  months  pafl ; 
when  the  candle  of  the  LordfJione  upon  thee,  and  when 
by  the  light  of  it,  thou  didft  walk  through  the  dark 
fhades  that  furrounded  thee  ? 

2.  Doft  thou  not  experience  a  hatred  of  fin,  an4 


284  THE  PIOUS  COMMUNICANT. 

a  defire  to  depart  from  it ;  efpecially  from  thofe  finS 
which  were  the  procuring  caufes  of  thy  declenlion  in 
the  life  of  faith  ?  doft  thou  not  blufti  to  refleft  on 
them,  and  condemn  thyfelf  for  thy  folly,  in  choofing 
thofe  things  which  tend  to  deprive  thee  of  the  friend- 
fhip  of  thy  God. 

3.  When  the  Lord  Jefus,  in  all  his  precioufnefs 
and  beauty,  is  placed  before  thee,  canft  thou  not  pro- 
fefs  that  thou  haft  at  leaft  fome  love  for  him,  and 
fome  defires  of  foul  after  him  ? 

4.  Is  it  not  the  wifh  of  thy  heart  to  be  recovered 
from  thy  declenfion,  and  to  return  to  the  Lord  ? 
would  it  not  produce  real  joy  and  fatisfaftion  in  thy 
heart,  if  the  Lord  were  to  bring  thee  back  to  thy  for- 
mer fituation,  though  it  were  even  through  the  fur- 
nace of  affliftion,  rather  than  to  continue  departing 
from  thy  Father  and  thy  Redeemer :  is  it  not  the  lan- 
guage of  thy  foul ;  *'  Lord,  I  have  gone  ajlray  like  a  lojh 
JJieep;feek  thyfervant :  for  I  do  not  forget  thy  command^ 
ments  ?" 

Doft  thou  experience  thefe  things  ?  they  are  evi- 
dences that  the  root  of  the  matter  is  in  thee. — Make 
ufe,  then,  of  the  means  which  we  have  faithfully  point- 
ed out  to  thee,  and  we  truft  that  thou  wilt  not  ufe  them 
in  vain  ;  but  that  the  Lord  will  accompany  them  with 
his  bleffing. 

Let  us  now,  in  the  laft  place,  endeavour  to  apply 
this  fubje6l  to  our  feveral  cafes  refpeftively  ;  but  per- 
haps it  may  be  afked,  "  Why  the  backflidings  of 
*'  God's  people  fhould  be  fo  fully  held  up  to  view  ? 
"  for  men  in  general  have  no  conceptions  of  thefe 
*'  things,  and  few  of  the  children  of  God  are  in  fuch  a 
"  ftate  as  has  been  defcribed;  befides,  it  proves  a 
"  ftumbling-block  to  the  world." 

We  do  indeed  wifh  that  the  faults  of  God's  people 


LECTURE  Vir.  285 

could  be  concealed  ;  but  the  world  cannot  but  often 
obferve  them  ;  and  we  apprehend  that  fuch  a  repre^ 
fentation  of  them  as  has  been  given,  may  tend  to  con- 
vince mankind,  that  the  way  which  leads  to  life  is  a 
narrow  way,  fince  even  thofe  who  are  within  the 
bonds  of  the  covenant,  when  they  go  aftray,  have 
to  experience  much  diftrefs  and  anxiety,  before  they 
are  again  reftored  ;  this  muft  make  them  think,  "  If 
*•  fuch  be  the  cafe  of  thofe  who  are  fo  precious  in  the 
"  eyes  of  the  Lord,  what  muft  become  of  us,  who  are 
"  yet  in  our  fms  ?" 

O,  carelefs  finner !  be  alarmed — If  thefe  things  he 
done  in  the  green  tree,  whatjhall  be  done  in  the  dry  ? 
Will  God  vifit  his  people  with  the  rod,  when  they 
fin  ;  muft  they  tafte  the  bitter  effefts  of  their  tranfgref- 
fions  who  have  a  furety  to  deliver  them  from  everlaft- 
ing  puniftiment  ;  who  have  God  for  their  rock  and 
their  portion  ;  who  have  Jefus  as  their  king  ;  and  the 
Spirit  abiding  in  them  ? — O,  what  will  be  thy 
wretchednefs,  when  thou  ftialt  fuffer  the  punifhment 
of  everlafting  deJlruBionfrom  the  prefence  of  the  Lord^ 
and  from  the  glory  of  his  power  ?  "  If  the  righteous  be 
fcarcely  faved,  zohere  fhall  the  ungodly  and  the  finner 
appear  ?" 

Believe  it,  fin  muft  be  feen  and  mourned  over,  ei- 
ther in  the  prefent  or  in  a  future  life  :  if  thou  art  not 
diftreffed  on  account  of  it  in  this  world,  thou  wilt 
feel  the  wrath  of  God,  the  puniftiment  due  unto  it,  in 
the  next ;  feek  then  to  obtain  a  knowledge  of  the 
dreadful  confequences  attendant  upon  the  tranfgref- 
fion  of  the  divine  law  ;  plead  with  God  to  work,  in 
thy  heart,  repentance  unto  life,  that,  forfaking  thy  fin, 
thou  mayeft  walk  in  the  ways  of  wifdom  and  righte- 
Gufnefs. 

pp 


286  THE  PIOUS  COMMUNICANT. 

But  this  fabjeftis  peculiarly  ufeful  to  the  people; 
OF  God,  and, 

1.  That  thofe  who  have  already  begun  to  ftumble 
and  fail,  may  be  admonilhed  in  due  time,  to  arife  and 
return  to  the  Lord,  before  they  depart  ftill  farther  from 
him.  Are  there  prefent,  in  thivS  affembly,  thofe 
who  have  not  backflidden  as  others  have  done  ;  yet, 
if  they  are  not  walking  fo  tenderly  and  circumfpedtly 
as  formerly,  it  becomes  them  alfo  to  confefs  it,  taking 
fhame  and  confufion  of  face  to  themfelves  :  let  others 
be  a  warning  to  you ;  fee  by  what  fteps  they  have  fo 
greatly  declined,  and  how  infenfibly  one  may  back- 
flide  from  one  degree  to  another,  till  reftoration  is 
not  to  be  expedled  without  much  forrow  and  diftrefs  j 
lift  up  then  the  hands  which  hang  down  ;  confefs  be- 
fore God  your  repeated  departures  from  him,  and 
firmly  refolve,  through  grace,  now,  when  you  arc 
about  to  approach  the  table  of  the  Lord,  that  in  future 
you  will  be  more  faithful  to  your  covenant  God  j 
give  yourfelves  over  to  him  anew,  that  under  the 
influences  of  his  Spirit,  ye  may  ptrfeB  Jwlinefs  in  the 
fear  of  ihe  Lord. 

2.  This  fubjc6l  may  be  very  ufeful  to  stro2>ig  be- 
lievers, and  TO  ALL  who  are  going  on  with  cheer- 
fulnefs  in  the  way  of  life.  Pious  fouls  \—Be  net 
high-minded.  Think  not  that  it  is  your  own  wifdom 
or  prudence  that  has  kept  you  hitherto  from  falling. 
If  God  had  not  preferved  you,  ye  would  long  ere 
now  have  forfaken  him ;  for  ye  have  the  flime  fmful 
hearts,  and  the  fame  enemies  as  others,  feeking  to 
lead  you  aftray.  Therefore  we  exhort  you.  Let  him 
that  thinketh  he  flandeth  take  heed  le.Jl  he  fall.  Do  ye 
afk  by  what  means  ye  may  be  fliil  preferved  in  this 
your  comfortable  ftate  ?    We  counfel  you — 

A.  BswARE  of  the  f  iKST  flep  leading  to  declen- 


LECTURE  VIL  287 

fion.  The  firfl  flep  is,  perhaps,  almoft  impercepti- 
ble :  but  no  one  can  tell  hov/  foon  the  Rrength  of 
indwelling  fm,  fet  in  motion  by  external  enemies, 
may  lead  you  aftray.  It  often  happens,  that  but  a 
Jittle  period  elapfes  between  perfons  being  hurried 
into  fin,  and  becoming  inclined  to  negle6l  the  duties 
which  the  holy  religion  of  Jefus  prefcribes. 

B.  Always  let  it  be  deeply  impressed  on  your 
minds,  that  ye  have  to  do  with  a  holy  God,  who  can- 
not take  pleafure  in  iniquity  ;  and  that,  therefore,  the: 
fmalleft.fin,  if  it  be  not  mourned  over,  mufl;  produce 
an  eftrangement  between  you  and  your  God.  Suffer 
then  no  fin  to  remain  in  you,  unrepented  of;  but  fly 
daily  to  the  blood  of  Jefus,  and  plead  for  an  interefl; 
in  his  interceffion. 

C.  Never,  without  an  abfolute  neceflity,  be 
found  at  thofe  places  where  ye  may  be  in  danger  of 
being  led  aftray.  Had  Peter  not  been  prefent  in  the 
hall  of  the  high  prieft,  he  would  not  fo  eafily  have 
fallen  into  the  fin  of  denying  his  Mafter.  Are  ye  at 
any  time  brought  into  fuch  circumflances  ?  then, 
under  a  deep  impreffion  of  your  m.oral  impotency, 
be  much  in  prayer  to  God  for  preferving  grace. 

D.  Be  conftantly  in  the  praftice  of  holding  com- 
munion with  God  in  fecret.  Let  fome  portion  of 
every  day  be  fpared  from  worldly  bufinefs,  for  this 
exercife.  There  is  no  better  mean  to  preferve  you 
from  fin. 

E.  Forsake  not  the  aJfemUing  of  yourfdves  to- 
gether^ but  endeavour  to  excite  one  another  to  love, 
and  to  good  works.  And  do  ye  meet  with  any  who 
are  beginning  to  backflide  ?  pity  them,  and  attend 
to  the  exhortation  of  Paul, — Brethren,  if  a  man  be 
«•'  overtaken  in  a  fault,  ye  -which  are  fpiritual  reform 


288  THE  PIOUS  COMMUNICANT. 

'■'-  Judi  an  07ie,  in  thefpirit  of  mceknejs,  confideringthy' 
^^ felf,  lejl  thou  be  alfo  tempted"   Gal.  vi.  i. 

F.  Converfe  much  with  your  own  hearts  ;  attend 
flriftly  to  what  proceeds  from  them ;  this  will  make 
you  circumfpefi:,  and  immediately  enable  you  to  dif- 
cover  when  ye  begin  to  flray  from  God,  "  Keep 
iky  heart  with  all  diligence  ;  for  cut  of  it  are  the  iffues 
cf  life"  Whilfl  you  are  thus  exercifed,  the  Lord, 
who  is  faithful,  will  manifeft  his  faithfulnefs  to  you, 
and  not  only  prefcrve  you  from  declenfion,  but  caufe 
you  to  go  on  your  way  rejoicing,  till  you  arrive  at 
thofe  blifsful  regions,  where  all  fin,  and  every  temp- 
tation to  it,  Ihall  for  ever  ceafe. 


AMEN. 


[     289     ] 

THE 

PIOUS    COMMUNICANT. 
Lecture  VIII. 

ON  COVENANTING  WITH  GOD,  PREPARATORY 

TO  AN  APPROACH  TO  THE  TABLE 

OF  THE  LORD. 


xjLS  the  figns  and  feals  of  the  covenant  canbeufed, 
with  profit,  only  by  thofe  who  are  interefled  in  the 
covenant  itfelf,  we  conceived  that  it  would  be  advan- 
tageous, after  having  treated  fo  minutely  as  we  have 
done,  in  the  preceding  leftures  on  the  do6lrine  of 
faith,  to  invite  your  attention,  now,  to  the  exer- 
cises OF  A  SOUL  in  the  aft  of  covenanting 
with  the  Lord  ;  and  to  the  manner  in  which 
the  BELIEVER  yields  his  confent  to  all  the  terms  of 
the  covenant;  not  only  when  first  he  enters  with- 
in its  bonds,  but  afterwards,  on  every  renewal 
of  it. 

To  meditate  on  a  fubjeft  fo  glorious,  divine,  and 
interefting,  is  at  all  times  profitable ;  both  to  direft 
and  animate  the  redeemed  of  the  Lord :  and,  with 
the  divine  blefling,  to  unfold  the  nature  of  the  cove- 
nant, to  the  view  of  thofe  who  are  yet  ftrangers  to  it, 
and  fweetly  to  compel  them  to  enter  within  its  bonds. 
— But,  on  an  occafion  like  the  prefent,  when  public- 


290  THE  PIOUS  COMMUNICANT. 

\y  invited  to  attend  on  the  folemnities  of  the  Holy 
Sacrament  of  the  Supper,  where  we  look  for  the  pre- 
fence  of  Jefus,  the  niafter  of  the  feaft,  and  great 
head  of  the  covenant,  to  have  this  fubjeft  fet  before 
us,  in  all  its  parts,  is  highly  ufeful  and  neceffary  : 
for  by  it  the  God  of  the  covenant  is  glorified  ;  and 
our  fouls  may  enjoy  the  exquifite  delight  which  fel- 
iowlhip  with  God,  as  our  covenant  Gt)d,  affords. 

To  do  juflice  to  this  copious  fubjeft,  we  mull 
•ftiow, 

I.  That  all  the  eleft  of  God,  as  long  as  they  arc 
not  interefled  in  the  covenant  of  grace,  mufl  be  view- 
ed as  creatures  in  a  ftateof  inability  and  unwi  l- 
LiNGNESs  to  comply  with  its  terms,  and  not  only 
perfeftly  indifferent  with  refpeft  to  God  and  his 
covenant,  but  opposed  to  both. 

II.  What  God  the  Holy  Spirit  does  on  his  part, 
to  influence  the  impotent  and  unwilling  finner,  to 
yield  his  confent  to  the  covenant. 

III.  In  what  this  consent  the  covenant  con- 
fifts  :  after  which  we  fliall, 

IV.  Offer  fome  dircBions  to  thofe  v^^ho  defire  to 
enter  into  covenant  with  God,  with  refpe6l  to  the 
bed  manner  of  doing  it,  fo  as  to  evidence  faithful- 
nefs  towards  the  Lord,  and  to  experience  divine  con- 
folations  in  their  fouls :  and  then, 

V.  Inquire,  "  when  a  foul  may  be  faid  to  en- 
ter into  covenant  with  God  ;  and  having  once  en- 
tered within  its  bonds,  on  what  occafions  the  believ- 
er ought  to  RENEW  the  fame. 

VI.  Point  out  the  means  which  thofe,  who  have 
clear  evidences  that  they  are  within  the  bonds  of  the 
covenant,  ought  to  ufe,  in  order  to  preferve  their  con- 
fidence, and  to  rellore  it  whenever  it  may  in  any  wife 
be  fhakcn. 


LECTURE  VllL  291 

VII.  Endeavour,  to  remove  the  difficulties 
which  may  arife  in  the  minds  of  God's  covenant  peo- 
ple ;  to  the  end  that  they  be  encouraged  and  com- 
forted. 

VIII.  Show  how  ncceffary  and  ufeful  this  fubjecl 
is,  to  prepare  the  heart  for  a  profitable  approach  to  the 
Holy  Supper  of  our  Lord. 

IX.  Cloje,  with  an  applicatory  addrefs,  both  to 
SINNERS,  and  to  the  people  of  God. 

As  the  feveral  matters  propofed  for  difcuffion,  are 
fo  copious  and  important,  it  cannot  be  expe6led  that 
we  can  do  juftice  to  each,  if  all  are  difcufled  in  a  fin- 
gle  le6lure.  We  fhall  at  prefent,  therefore,  only  in- 
vite your  attention  to  the  three  first,  and  to  the 
TWO  LAST,  which  have  been  fpecified  in  the  above 
divifion. — Thofe  which  remain,  will  be  treated  of  ia 
the  fucceeding  lefture. 

We  proceed  then,  first,  to  fhow  that  all  sin- 
ners, even  the  elect,  are  by  nature  unable  and 
UNWILLING  to  enter  into  covenant  with  God ;  yea, 
perfectly  indifferent  about  the  matter,  and  what 
is  ftill  more,    opposed   to  it. 

1.  They  are  unable  ;  for  as  by  nature  they  arc 
wholly  incapacitated  to  do  any  good  thing,  fo  they 
cannot  fubmit  to  the  requifitions  of  God's  covenant; 
fm  and  Satan  hold  them  fo  fall  in  their  chains  and  fet- 
ters, that  they  may  be  faid  to  be  captives  at  their  will. 
Were  the  covenant  propofed  to  them,  and  its  con- 
tents prclented  in  ever  fo  clear  a  light,  they  are  not  ia 
a  condition  to  fee  its  precioufnefs  ;  for  they  have  not 
the  eyes  of  their  underjlanding  enlightened,  and  confe- 
quently,  the  things  of  the  Spirit  of  God  are  foolijh- 
nefs  to  them. 

2.  They  are  not  only  unable,  but  unwillin'o^ 
alfo,  to  enter  into  covenant  with  God  :  for. 


292  THE  PIOUS  COMMUNICANT. 

A.  They  are  fo  infatuated  by  the  world,  and  lb 
much  under  the  power  of  corrupt  nature,  that  no-* 
thing  can  divert  them  from  their  carnal  purfuits  :  no 
human  energies  incHne  them  to  purfue  a  different 
courfe. 

B.  Befides-,  the  demands  which  the  covenant  makes 
upon  all  within  its  bonds,  are  diametrically  oppofed 
to  their  carnal  hearts,  and  require  that  indulgence  in 
fin  and  lull  be  entirely  reftrided  ;  and  therefore  they 
fay  unto  God,  depart  from  us,  for  we  defre  not  the 
knowledge  of  thy  ways:  and  with  Ifrael,  who  profaned 
the  ordinances  (^  the  Lord,  they  exclaim,  behold  ! 
what  a  wearinefs  is  it ! 

3.  They  are  perfe6lly  unconcerned  and  in- 
different about  entering  into  covenant  with 
God :  fmners,  whilfl:  unconverted,  come  not  fo  far, 
in  general,  as  ferioufly  and  calmly  to  refleft  upon 
their  own  flate,  their  eternal  happinefs,  falvation,  or 
de{lru6lion.  Heaven  and  hell  are  obje6ts  on  which 
they  feldom  meditate  ;  but  like  thofe  that  dwell  at  eafe 
in  Zion,  and  trnfl  in  the  mountains  oj  Samaria,  they 
confidcr  not  what  their  end  will  be.  Hence  it  is, 
tliat  neither  God,  nor  the  mediator,  nor  the  cove- 
nant, nor  the  bleflings  which  it  contains,  are  in  all 
their  thoughts.  Thefe  are  obje6ls  in  which  they  feel 
no  intereft. 

4.  Sinners  are  wholly  opposed  to  God  and  his 
covenant. — The  oppofition  of  the  carnal  mind  to 
God,  to  his  fervice,  and  to  his  children,  is  fo  great, 
that  the  tongue  cannot  exprefs  it,  nor  language  the 
moft  copious  defcribe  it :  hence  it  comes  to  pafs,  that 
when  the  word  is  preached  in  faithfulnefs,  and  the 
way  to  life  reprefented  as  narrow,  and  found  only  by 
few,  their  hearts  are  filled  with  hatred;  and  fometimes, 
to   manifeft   their  enmity,   they  turn  into  ridicule, 


LECTURE  VIIL  293 

truths  the  moft  heavenly  and  divine,  and  make  them 
the  objefts  of  their  derihon  :  if  all  who  are  unconvert- 
ed go  not  to  fuch  lengths,  yet  they  evince  their  oppo- 
fition  to  God  in  this,  that  they  refufe  the  offers  of 
mercy  which  are  made  to  them  in  the  gofpel,  and 
enter  not  within  the  covenant  until,  at  laft,  overcome 
by  the  invincible  and  fweetly  attradive  influences  of 
the  Holy  Ghoft,  they  are  compelled  to  come  in. 

This  leads  us  to  the  second  thing  propofed, 
which  was,  to  fhow  what  God  the  Holy  Ghost 
DOES,  in  order  to  influence  fuch  impotent,  unwil- 
ling, unconcerned  and  rebellious  finners,  to  enter 
within  the  bonds  of  the  covenant,  by  yielding  their  fm- 
cere  confent  to  it.  The  operations  performed  hy  the 
Holy  Spirit,  are  the  following  ; 

1.  God  the  Holy  Ghoft,  finding  the  {inner  dead, 
BREATHES  into  him  the  principle  of  spiri- 
tual LIFE  ;  and  what  the  foul  is  to  the  body,  that 
the  Spirit  is  to  the  foul — a  fount  a  in  or  life. 
Inconfequence  of  having  this  living  principle  given 
him,  he  experiences  aSFe6lions  and  emotions,  very 
different  from  what  he  ever  before  felt,  and  is  exercif- 
ed  altogether  in  another  manner  :  this  vital  principle, 
and  the  efFefts  which  it  produces,  are  not  immediate- 
ly afcertained  with  precifion  by  the  fubjeft  of  them, 
"  whether  they  have  proceeded  from  the  Spirit  of 
God,  or  whether  they  be  fparks  which  a  confcience 
convinced  of  fin  hath  enkindled;"  but  the  foul  after- 
wards diftinftly  difcovers  the  work  to  be  of  God,  by 
his  fucceeding  operations  :  for, 

2.  The  Holy  Ghofl;  having  excited  life  in  the  foul, 
caufes  that  principle  to  become  active.  The  foul 
is  awakened  into  attention  ;  the  finner,  like  the  prodi- 
gal fon,  begins  to  come  to  himfelf.   If  he  attend  on  the 

Qq 


294  THE  PIOUS  COMMUNICANT. 

word  preached,  he  hears  with  another  ear,  thofe  truths 
which  relate  to  his  eternal  happinefs  ;  to  the  intereft- 
ing  doftrines  of  the  mifery  of  man  by  nature,  and 
to  thofe  which  unfold  falvation  to  be  of  God  in 
Chrifl:  he  now  liflens  with  the  eager  attention  of 
one,  who  feels  that  his  eternal  all  depends  upon 
his  knowledge  of  them:  we  are  certain  that  every 
child  of  God.  and  every  awakened  fmner  will  confirm 
our  affertions,  and  fay,  "  yes,  it  is  fo  ;  formerly  I 
"  read  the  word  of  God ;  I  went  up  to  the  courts  of 
*'  the  Lord  ;  but  what  I  read,  made  little  or  no  im- 
"  prellion  on  my  mind ;  and  the  precious  truths 
"  which  fell  from  the  lips  of  Chrill's  ambaffadors, 
"  were  heard  as  things  in  which  I  felt  myfelf  not 
"  much  interefled :  but  fmce  God  hath  touched  my 
"  heart,  thofe  very  truths  are  fet  forth  to  my  view  in 
"  quite  another  light.  They  affeft  my  heart ;  they 
"  come  with  power  to  my  foul ;  and  it  is  as  if  thofe 
"  very  minifters,  who  fo  often  before  preached  to  me 
"  the  gofpel,  had  received  another  Spirit." 

3.  Hath  the  Holy  Ghoft  thus  awakened  the  finner 
to  attend  to  the  things  which  belong  to  his  evcrlajling 
peace?  he  next  opens  to  his  view  the  lost,  mise- 
rable, AND  WRETCHED  ftatc in  which  he  is  by  na- 
ture, and  whilll  uninterefted  in  Chrift.  Now  the 
fmner  fees  himfelf  in  his  true  charafter;  in  confe- 
qucnce  of  which,  he  that  once  thought  himjelf  incrcaf- 
ecl  with  goods,  now  begins  to  exclaim,  "  I  am  wretched, 
'•  and  7nifer able,  and  poor,  and  blind,  and  naked,  and  am 
*'  in  need  of  all  things  ,Rev.  iii.  17. — Now  I  fee  and 
"  believe,  tfcat  I  have  never  believed  in  jefus  Chrift; 
♦'  that  /  am  full  0/ wounds  and  bruifes,  and  putrifymg 
^' fares;  and  that  without  an  intcreft  in  God  and 
"  Chrift,  I  fliall  for  ever  be  wretched :  and  therefore 
'■•■  I   ftand  readv  to  fubfcvibe  with  lieart  and  hand, 


LECTURE  VIII.  «95 

"  to  all  that  God  hath-declared  in  his  word,  concern- 
"  ing  finners  ;  that  they  are  vile,  unclean,  rebels  to 
*'  his  government,  and  enemies  both  to  his  law  and 
"gofpel; — Now  I  am  convinced  that  whatever  God 
"  in  his  word  declares,  is  truth  ;  I  once  thought  that 
"  I  was  not  fo  great  a  fmner;  I  once  did  not  feel 
*'  my  mifery  ;  I  thought  that  all  was  well ;  but  now 
"  I  clearly  fee  that  I  erred  in  judgment,  and  that  my 
"  fins  are  of  a  fcarlet  colour,  and  of  a  crimfon  dye; 
*'  that  my  condition  is  deplorable  :  that  I  am  the  chief 
"  of  finners."  And,  beloved,  this  dreadful  difcove- 
ry  produces  fuch  an  efFc:6l  upon  the  heart,  that  the 
finner  is  fo  diftreffed,  difquieted,  aihamed,  and  hum- 
bled before  God,  that  perhaps,  burfting  into  tears,  he 
exclaims,  "  /  periJJi,  what  fi all  I  do  to  hcfaved ;  if  I 
"  continue  as  I  am,  /  am  lojlfor  ever." 

4.  At  this  moment,  the  Holy  Ghoft  enables  the  foul 
to  fee  the  fulness,  the  all-sufficiency,  and 
PREciousN  ESS  which  there  IS  in  Jesus;  but  this 
is  not  always  feen  immediately  in  the  clearefi;  manner; 
for,  whilft  the  finner  is  fo  opprelTed  by  a  fight  and 
feeling  fenfe  of  his  mifery  ;  he  cannot  difcover  that 
fulnefs  which  Chrift  poffeffes,  as  it  really  is  ;  but  yet, 
even  at  this  time,  the  Holy  Spirit  enables  him  to  dif- 
cover fome  manifeflations  of  the  mediatorial  glories 
of  the  divine  Redeemer,  to  the  end  that  he  may  not 
diftruft,  or  fall  into  defpair.  He  is  next  brought  by 
the  fame  divine  agent,  to  a  difcovery  that  God  hath 
thoughts  of  peace  towards  him  ;  that  there  is  a  covenant 
of  grace;  thatit  is  eftablifhed  for  finners — for  great  fin- 
ners— for  the  greateft  of  finners  ;  and,  ;vhat  is  more, 
that  the  Eternal  invites  him  to  accept  of  it :  and  that 
the  only  quellion  propofed  is,  whether  he  cordially 
choofes  the  w*y  which   God  hath  exhibited  in  his 


296  THE  PIOUS  COMMUNICANT. 

gofpel  ?  if  fo,  that  then  God,  on  his  part,  is  wil- 
ling to  receive  him  in  mercy. 

5.  The  fame  divine  agent,  having  made  thefe  glo- 
rious difcoveries  to  the  linner,  excites  in  his  foul 
an  H  u  N  G  E  R I N  G  and  thirfiing  after  God,  Chrift,  and 
the  covenant.  This  hunger  and  thirft  ufually  rifes 
to  fuch  a  degree,  as  to  make  him  exclaim,  "  My  foul 
thirjleth  after  thee;  my  flejii  longcthfor  God  ;  yea,  as 
the  hart  panteth  after  the  water-brooks,  fo  panteth  my 

foul  after  Jefus,  and  the  living  God." — The  hunger- 
ing and  thirfting  foul  hath  its  defires  fo  ardent,  that 
it  is  continually  waiting  upon  God,  and  wreftling 
with  him  in  prayer.  "  I  know  not  whence  it  is," 
faith  the  perfon,  thus  led  by  the  Spirit,  "  but  it  is  a 
"  truth  ;  at  all  times  my  heart  is  going  out  after 
"  God,  and  that  even  in  the  midft  of  bufinefs; 
"  though  once  I  knew  not  what  it  was  to  pray,  I  am 
*'  now  enabled  to  wreftle  with  God  for  grace,  and 
•'  an  intereft  in  Chrift."  But  let  it  not  be  fuppofed, 
that  whiift  the  foul  experiences  all  this,  it  will  meet 
with  no  oppofition  :  no ;  Satan  is  vigilant  continual^ 
\y  to  throw  obllacles  in  the  way,  and  fuggefts  that 
the  work  is  not  genuine,  and  is  not  from  God. 
jBut  even  this  oppofition  works  for  good,  as  it  drives 
the  foul  to  fly  with  fpeedy  wing  to  its  God,  and  in  fe- 
cret  to  lay  before  him  the  caufe  of  its  diftrefs  ;  and  in 
prayer  to  cry,  "  Lord,  thou  knoweft  that  I  love  thee, 
"  and  that  life  lofes  all  its  delights,  unlefs  I  am  per- 
"  niitted  to  enjoy  fellowfhip  with  thee." 

6.  At  this  time  the  Spirit,  by  his  powerful  and 
attraftive  energy,  bows  the  will  info  efFcftual  a 
manner,  thatuhe  foul  not  only  hungers  and  thirfts  af- 
ter Chrift  ;  but  it  is  drawn  out  in  love  to  him  ;  it  now 
runs ;  it  flies  to^jefus;  it  fees  fo  much  worthinefs  in 
liim,  that  it  neither  will  n6r  can  be  perfuaded  to  keep 


LECTURE  VIII.  297 

any  longer  without  the  covenant ;  it  therefore  enters 
within  its  bonds,  and  fays  amen  to  every  propofition 
it  msikes. — O,  fays  the  foul,  "  If  to  enter  into  the  co- 
*'  venant,  be  to  have  the  heart  difpofed  to  yield  a  cor- 
"  dial  confent  to  Chnft's  offers,  and  to  approve  of 
"  God's  teftimony,  I  will,  with  Rebecca,  aifo  fay,  I 
*'  will  follow  the  man ;  and  with  queen  Eflher,  I  will 
"  goto  the  King,  and  touch  hisfceptre,  and  if  I  periJJi, 
"  I perifh." 

7.  The  foul  being  thus  inclined  to  confent  to  all 
that  the  covenant  propofes,  the  Holy  Spirit  ufually 
gives  it  fome  assurance  that  it  hath  really  entered 
into  covenant  with  God,  and  that  its  exercifes  are 
upright  and  fincere  ;  and  this  he  does, 

A.  Ordinarily;  when  he  enables  the  foul  to 
fee,  after  it  has  examined  into  its  true  fituation,  by  the 
marks  laid  down  in  the  word,  that  its  various  exerci- 
fes are  in  every  refpe8:  confonant  to  thofe  marks,  and 
confequently  are  of  the  fame  kind  with  thofe  which 
God's  covenant  people  poflefs. 

B.  Extraordinarily;  when  the  Spirit  of 
God  addrelTes  the  foul,  faying,  "  I  will  not  only 
"  caufe  thee  to  fee  by  the  eye  of  faith ;  but  I  will 
"  permit  thee  to  taste,  and  to  prove  from  aftual 
"  experience,  what  it  is  to  have  an  interefl  in  fuch  a 
"  covenant  God;  in  fo  precious  a  Jefus  :  and  in  a 
"  covenant  which  is  fo  well  ordered  andfure.  Wilt 
"  thou,  by  a  kind  of  prelibation,  eat  of  the  clufters 
"  of  grapes  ;  the  firft  fruits  of  the  heavenly  Canaan  ? 
*'  behold,  I  give  thee  the  white flone,  the  hidden  man- 
*'  na :  full  and  perfe61;  fruition  is  referved  for  you  in 
*'  heaven  ;  ye  are  children  of  God,  and  therefore, 
*'  heirs  of  an  eternal  inheritance;" — The  foul,  receiv- 
ing fach  extraordinary  aiTurance,  inftead  of  being 
elated  by  pride,  is  humbled,    and  rejoices ;  is  filled 


298  THE  PIOUS  COMMUNICANT. 

with  aftonilhment,  and  is  grateful  in  a  degree  which  is 
better  experienced  than  expreffed. 

8.  The  Spirit  having  thus  given  affurances  to  the 
foul  of  its  intereft  in  God,  and  the  bleflings  of  the 
covenant,  proceeds,  in  the  next  place,  to  adorn 
it;  that  it  may  be  a  pleafing  bride  for  Chrift,  he 
makes  it  glorious,  by  caufing  it  to  partake  of  the  di- 
vine nature ;  by  implanting  in  it  thofe  graces,  by 
which  it  is  made  to  refemble  God,  and  is  perJeB  in 
the  comelinejs,  which  he  puts  on  it,  Ezek.  xvi.  14; — 
Hence  Jefus  can  fay  to  the  foul,  "  thou  art  my  Jijler, 
my  fpoufe,  my  dove,  my  undejiled  ;"  and  addrefs  it  in 
the  words  of  Solomon,  Cant.  vi.  5;  and  iv.  7 — 
Turn  away  thine  eyes  from  me  ;  for  they  have  overcome 
me. — Thou  art  all  fair,  my  love,  and  there  is  no  f pot 
in  thee. 

9.  Upon  this,  the  Holy  Spirit  gives  the  foul  a 
holy  BOLDNESS  TO  KEEP  up  an  intercourfc  with 
God,  as  a  covenant  God  :  it  is  enabled  to  fee,  "  that 
the  fecret  of  the  Lord  is  with  them  that  fear  him;  that 
he  manifefbihis  love  to  them,  and  makes  the  light 
of  his  countenance  to  fhine  upon  them ;  hence,  the 
foul  is  encouraged  to  unbofom  itfelf  to  him  ;  to  con- 
fefs  its  various  defeftions  from  him ;  to  piead  his 
covenant,  and  to  remind  him  of  his  promifes  :  this 
is  that  drawing  near  unto  God,  which  the  Pfalmift 
reprefents  as  being  fo  good  and  delightful.  In  addi- 
tion to  all  this,  the  foul  finds  "  that  the  name  of  the 
Lord  is  a  Jlrong  tower,  into  which  the  righteous  run, 
and  are  fafe." 

10.  Hath  the  Spirit  carried  on  the  work  of  grace 
in  the  heart  to  all  thefe  lengths  ?  of  one  thing  we 
may  be  aifured,  he  will  never  forsake  the 
WORK  OF  HIS  HAND;  but  will  conftantly  keep  his 
hand  upon  it,  and  that  in  fo  afFeftionate,  paternal, 


LECTURE  VIII.  299 

and  endearing  a  manner,  that,  although  the  foul, 
which  hath  entered  within  the  bonds  of  the  covenant, 
may  fall  into  fm,  he  gives  it  the  beft  of  afluran- 
ces  that  he  will  never  totally  and  finally  depart  from 
it,  but,  upon  fincere  confeffion  of  its  guilt,  will  re- 
ceive it  in  mercy  again ;  fo  that  if,  at  any  time,  it 
be  vijited  with  the  rod,  even  that  fhall  work  for  good, 
and  be  attended  with  this  peculiar  advantage,  the 
bringing  of  the  foul  nearer  to  its  maker.     But, 

11.  Laftly,  the  Holy  Spirit  not  only  leads  and 
guides  all  who  are  in  covenant  with  God,  in  all  the 
viciflitudes  of  life,  but  he  has  alfo  undertaken  to 
BRING  them  over  the  Jordan  of  death,  and  land 
them  on  the  peaceful  fhores  of  the  celeftial  Canaan, 
where  all  the  benefits  of  the  covenant  are  enjoyed  in 
their  higheft  perfeftion. 

See  thus,  the  work  of  God's  Spirit,  not  only  as 
it  refpefts  the  entrance  of  the  believer  into  covenant 
with  God,  but  as  it  is  difplayed,  through  life,  and  in 
the  hour  when  his  nature  dilToIves. 

We  now  come  to  the  third  and  pr^i^ipal  part  of 
our  fubje6l ;  which  was,  particularly  to  Ihew  in  what 
confifts  THE  sinner's  consent  to  the  cove- 
nant.— To  do  this,  we  muft, 

I.  Inquire  what  it  fuppofes  : 

II.  Show  the  nature  of  thisconfent,  which  the  foul 
yields,  and, 

III.  Point  out  when  a  foul  may  be  confidered  as 
yielding  fuch  confent. 

A.  It  is  SUPPOSED,  when  we  fpeak  of  the  foul's 
confenting  to  the  covenant,  "  that  God,  as  the  God 
of  the  covenant,  makes  a  f  r  e  e  and  f  tr  l  l  o  f  f  e  r  of 
grace  and  falvation  unto  all  sin  n"  ^r  s  that  live  un- 
der the  gofpel,  upon  the  terms  ftip'ufafeed  in  the  word  : 
in  this  view,  the  whole  of  the  facrcd  oracles  may  bs 


300      '        THE  PIOUS  COMMUNICANT. 

confidered  as  an  invitation,  which  the  God  of  heaven 
fends  to  the  finner,  foliciting  him  to  enter  into  a  cove« 
nant  engagement  with  himfeif ;  and  then  the  covenant 
may  beft  be  reprefented  by  the  marriage  covenant. — 
The  rainifters  of  the  gofpel  are  the  fpiritual  EUazars, 
who  are  fent  out  to  feek  a  bride  for  Chrifl — they  un- 
fold to  the  fmner,  the  covenant  in  all  its  parts  ;  fhew 
what  God  requires,  demands,  and  promifes,  and  open 
all  the  treafures  and  riches  of  their  king  :  but  what  is 
the  agency  of  the  Holy  Spirit,  at  this  time  ?  He  cauf- 
es  the  mercy  oflFered  in  the  gofpel,  to  affect  the 
heart  of  the  finner,  whom  he  is  about  bringing  with- 
in the  bonds  of  the  covenant ;  he  makes  him  fee  the 
VALUE  of  the  offered  blefling,  and  the  propriety  of 
accepting  it ;  he  makes  him  defirous  alfo  of  being  in- 
terested in  it ;  he  enables  him  to  comprehend  the 
meaning  of  the  phrafes,  "to  hunger  and  thirfl  after 
Chrift,  to  run  and  to  flee  to  God  in  Chrifl,  as  a  mi- 
ferable  fmner,  and  as  one  purfued  by  the  avenger  of 
blood :"  he,  in  a  word,  prefents  fully  to  view,  the 
mercy  and  compaflion  of  God,  exercifed  towards  the 
wretched  fins  of  men  :  the  foul,  being  now  made  to 
obferve  all  this,  ftands  ftill,  and  thus  reafons  with  it- 
felf :  "  what  grace  is  here  !  will  the  God  of  heaven  do 
fo  much  to  evidence  his  merciful  charafter  ?  will  he 
invite  and  intreat  me  to  come  to  him  ?  yea,  does  he 
fwea?-  that  he  hath  no  plcajure  in  my  death ;  but  that 
he  would  delight  in  my  falvation  and  eternal  happi- 
nefs  ;  and  (hall  I  any  longer  refufe  to  comply  with 
his  precious  invitation  ? — No,  I  will  no  longer  de- 
lay.— The  propofal  of  the  Lord  meets  with  my  full 

approbation." The    Holy  Ghoft  having  cleared 

up  all  the  difficulties  which  were  in  the  way,  the  foul 
is  now  in  a  fuuvition  to  vield,  and  does  a6lually  yield 


LECTURE  VIII. 


301 


Its  full  confent  to  the  covenant. — The  pecuUar  n  a- 
TURE  of  which  confent  muft 

B.  Now  be  fhown.  In  doing  this,  we  ftiall  firft 
fliow  what  it  is,  and  then  enlarge  on  its  feveral  pro- 
perties. 

To  yield  one's  confent  to  the  covenant,  may  be  de- 
fined :  "  a  rational,  humble,  believing,  and  internal 
"  reception  or  embracing  of  the  covenant  in  all  its 
"  parts,  as  well  its  conditions  as  promifes,  by  the  will 
"  and  the  heart." 

Thus  to  confent  to  the  covenant, "is  effentially  the 
fame  as  what  we  term  to  enter  into  covenant  with  God ; 
fo  that  to  enter  into  covenant,  is  nothing  more  than 
faying  amen  to  the  terms  which  Godpropofesin  the 
covenant,  or  manifefting  an  inclination  or  willingnefs 
to  give  ourfelves  over  to  God  in  Chrift. — But  let  us 
now  attend  to  each  of  the  above  particulars  :  we  have 
faid  that  the  foul,  in  covenanting  with  God, 

1.  Yields  a  rational  confent;  but,  in  making 
the  obfervation,  let  not  thofe  whofe  knowledge  of  di- 
vine truths  is  confined  within  narrow  limits,  have 
their  fears  alarmed,  as  if  we  would  infinuate  that  none 
can  enter  into  covenant  with  God,  but  thofe  who  have 
the  mofl  diftinft  and  enlarged  views  of  fpiritual  things. 
No :  doubtlefs  many  have  been  for  years  within  the 
bonds  of  the  covenant,  and  now  are  in  glory,  who  have 
never  been  able,  with  precifion,  to  point  out  the  cir- 
cumftances  of  time  and  place,  in  which  they  covenant- 
ed with  Jehovah  ;  and  the  reafons  why  they  could  not 
defignate  the  one  or  the  other,  might  have  been  either 
their  want  of  knowledge  fufficient  to  convince 
them  that  what  they  experienced  at  the  time  was  really 
covenanting  with  God;  or  u  n  belief,  by  which  they 
dared  not  prefume  to  engage  in  a  work  fo  folemn,  or  to 
hold  an  intercourfe  with  God  fo  familiar: — however, 
R  r 


302  THE  PIOUS  COMMUNICANT., 

notwithftanding  this,  the  foul  covenanting  with  God, 
yields  a  rational  confent ;  feeing  God  deals  with  it  in  a: 
rational  manner ;  for  as  foon  as  it  is  brought  under 
convictions,  it  attains  to  a  knowledge  of  God,  of  it- 
felf,  and  of  the  ways  of  God  :  the  underftanding  be- 
ing thus  enlightened,  the  foul  judges  of  fpiritual 
things  very  differently  from  what  it  formerly  did. 
The  judgment  now  formed  is  upon  the  moll  folid 
grounds  :  it  is  a  judgment  proceeding  from  the  deep- 
eft  conviftion  of  truth  ;  and  in  this  manner  the  foul 
entering  into  covenant,  is  perfuaded  both  of  the  fitnefs 
and  pleafantnefs  of  the  method,  which  God  has  ap- 
pointed for  the  falvation  of  linners  ;  and  is  conftrained 
to  fay,  "  fmce  God  has  fo  deeply  impreffed  divine 
"  truths  upon  my  mind ;  I  have  altogether  different 
*•'  views  of  them  from  what  I  once  had." 

2.  The  foal,  in  covenanting  with  God,  not  only 
yields  a  rational  but  a  voluntary  and  free  confent. 
We  diftinguifti  between  a  free,  and  voluntary  con- 
fent ;  becaufe  a  perfon  may  do  a  thing  voluntarily, 
when,  in  a  certain  fenfe,  he  may  be  compelled  to  do 
it,  and  would  not,  were  he  not  under  fome  neceffity  : 
this  may  be  elucidated  by  the  following  inftance  : 
''■  a  perfon  has  been  convi6led  of  murder;  to  refcu€ 
*'  himfelf  from  the  hand  of  juftice,  he  voluntarily  of- 
*'  fers  an  affignment  of  his  whole  eftate,  to  the  perfon 
"  that  will  aid  him  in  effefting  his  efcape  ;"  but  this  is 
not  a  F  R  E  E  aft  ;  for  were  he  in  a  fituation  not  fo  defpe- 
rate,  and  in  which  he  could  aft  according  to  his  plea- 
fure,  he  never  would  have  made  this  offer  : — not  mere- 
ly voluntary,  then,  is  the  confent  which  the  foul  yields 
to  the  covenant,  but  free  :  there  is  no  compulfion  or 
force  exerclfed  upon  the  will — it  is  true,  when  con- 
fcience  is  awakened,  by  a  view  of  the  righteoufnefs  of 
God,  the  curfcs  of  the  law,  and  the  fear  of  hell,  the 


LECTURE  Vill.  505 

(inner  is  conftrained  to  feek  God  for  grace  ;  but  in  all 
this  he  afts  freely ;  for  God  is  the  former  of  the  fpirit 
which  is  in  man ;  and  becaufe  he  hath  formed  it,  fo, 
like  clay  which  is  in  the  hand  of  the  potter,  he  may 
mould  and  incline  it  at  his  pleafure.  He  inclines  the 
unwilling  heart  to  his  fervice,  and  makes  it  to  a6l 
freely. 

A.  In  OPPOSING  SIN,  the  world  and  Satan; 
as  much  devoted  as  the  foul  once  was  to  thefe,  fo 
much  it  now  defires  to  forfake,  and  bid  them  a  final 
adieu ;  feeling  no  conftraint,  and  afting  perfectly  free 
in  the  matter,  it  expreffes  itfelf  thus  ;  "  I  do  not  leave 
"  my  fmful  purfuits  becaufe  I  am  forced,  but  becaufe 
**  I  will ;  to  me  the  world  has  loft  its  charms ;  its 
*'  pleafures  and  amufements  fo  far  from  delighting, 
*•  they  difguft  ;   I  am  averfe  to  them." 

B.  As  the  heart  is  now  inclined,  freely,  to  rehn- 
quilh  the  fervice  of  fin,  fo  it  is  made  willing  to 
CHOOSE  God  and  Chrift: ;  and  to  engage  in  his 
fervice. — The  foul  can  now  fay,  "  I  choofe  the  ways 
of  godlinefs  ;  not  in  confequence  of  any  compulfion, 
or  merely  becaufe,  from  my  relation  to  him  as  a 
creature,  I  am  facredly  obligated  fo  to  do;  but  be- 
caufe I  feel  my  heart  fweetly  inclined  to  them  ;  and 
if  there  were  no  eternity,  no  falvation,  nor  condem- 
nation depending,  to  induce  fuch  a  choice,  I  fee  fo 
much  excellency  in  God,  fo  much  prccioufnefs  in 
the  Lord  Jefus,  and  fo  much  fatisfaction  to  be  derived 
from  his  fervice,  that  I  cannot  any  longer  refrain, 
but  muft,  with  the  Pfalmift,  cry  out,  '•  /  love  tliee,  0 
Lord,  my  Jlrength." 

3.  The  confent  which  the  foul  yields  to  the  cove- 
nant,   is  a  CORDIAL  one;  by  which  we  mean, 

A.  That  it  is  not  only  a  confent  of  the  mouth,  but 
alfo   of  the    heart. — The   God    of  thv-^.   covenant 


304  THE  PIOUS  COMMUNICANT. 

makes  the  demand,  faying,  "  my  Jon,  give  me  thine 
"  heart :"  the  foul  immediately  replies  ;  "  Lord,  here 
*•  it  is,  I  yield  it  up  to  thee." 

B-  If  the  confent  which  is  thus  given,  be  cordi- 
al, it  neceffarily  follows,  that  the  whole  heart 
muft  unite  in  it :  it  is  a  folemn  aft,  in  which  the 

UNDERSTANDING,   the  JUDGMENT,  the   WILL,   the 

AFFECTIONS,  together  with  all  the  powers  of  foul, 
are  engaged. 

a.  The  understanding;  and  then  the  lan- 
guage of  the  foul  is,  "  I  cannot  be  fatisfied  with  a 
"  mere  fpeculative  contemplation  of  the  God  of  the 
''  covenant,  of  the  Mediator,  and  the  Spirit  of  the 
'•'  covenant,  of  its  demands,  and  precious  benefits  ; 
"  for,  whenever  I  turn  my  eyes  upon  either  of  them, 
"  I  fee  fo  much  glory  and  excellency  in  each,  that  I 
"  feel  myfelf  to  be  delightfully  drawn,  and  altogether 
"  willing  to  make  an  unreferved  furrender  of  myfelf 
*'  to  God." 

b.  The  judgment: — the  foul  at  this  time  forms 
a  judgment,  which  peifeftly  accords  with  that  which 
is  formed  by  the  Eternal  himfelf,  viz. — that  a  perfon 
is  happy  or  miferable,  as  he  is  within  or  without  the 
bonds  of  the  covenant ;  and,  therefore, 

c.  The  will  confents  to  the  terms  of  the  covenant, 
and  approves  of  it  in  all  its  parts  :  the  language  of 
the  foul  is,  "  all  my  defires  at  once  centre  in  God,  as 
*'  the  mofl  glorious  obje6l :  I  efleem  it  my  greateft 
"  privilege  that  I  may  be  permitted  to  declare  to 
''  God,  my  full  approbation  of  all  he  has  propofed 
''  in  the  gofpel." 

d.  The  affection's  of  the  foul  are  all  engaged 
in  this  folemn  tranfaction ;  love,  hatred,  hope,  fear, 
jO}',  and  forrow,  confpire  to  induce  the  foul  to  leave 
yll  its  concerns  with  the  Lord. 


LECTURE  VIII.  5C5 

e.  Yes,  fays  the  perfon  covenanting  with  God,  it 
is  my  will,  that  not  only  my  foul  be  a£live  for  God, 
but  alfo  that  my  body  engage  in  his  fervice;  and 
that  all  my  mtmhers  become  injlruments  of  righteouf- 
nefs  unto  God,  Rom.  vi.  13. 

4.  The  foul,  in  covenanting  with  God,  yields  a 
HUMBLE  confent. — It  is  not  to  be  exprefled  how 
humble,  how  low,  and  how  contemptible  it  feels  it- 
felf  to  be  in  the  fight  of  God,  even  whilft  it  is  deal- 
ing with  its  Father  in  heaven  with  the  boldnefs  and 
confidence  of  a  child — at  a  view  of  its  own  unwor- 
thinefs,  its  pride  falls,  and  it  expreffes  itfelf  in  lan- 
guage not  foreign  to  this,  "  O,  Lord,  WHAT  is  thy 
"servant  !  but  having  heard  that  thou  wilt  look 
"  upon  the  poor,  and  that  thou  wilt  receive  in  mer- 
^'  cy  the  helplefs,  and  thofe  fenfible  of  their  barren- 
''•  nefs  and  unfruitfulnefs  ;  and  feeling  that  in  myfelf 
"  I  am  nothing,  and  have  nothing,  I  am  impelled 
"  to  caft  myfelf  as  a  poor  beggar  before  thy  throne ; 
"  I  come  to  thee,  as  the  humble  publican,  fcarcely 
'•'  daring  to  lift  up  mine  eyes  towards  heaven  j  I  cannot 
"  refrain  from  adapting  to  myfelf  the  language  of  the 
"  centurion,  and  faying,  Lord,  I  am  not  xvortky  that 
"  thcuJJiouldJl  come  under  my  roof ;  and  fenfible  as  I 
"  am  of  being  by  nature  the  vilefl  of  the  vile  ;  if  I 
"  venture  to  afk  a  bleffing  at  thy  hands,  it  will  be  in 
"  the  humble  language  of  the  woman  of  Canaan  ; 
*'  Lord,  let  the  crumbs  of  divine  grace  be  difpenfed  to 
"  me,  a  dog." — Such  frames  of  mind  are  peculiarly 
acceptable  to  God ;  they  are  like  the  bluflies  on  the 
countenance  of  the  bride,  which  produce  the  pleaf- 
ing  effeft  of  rendering  her  flill  more  lovely  ;  where 
they  are  found,  the  foul  is  humbled  in  the  dud,  but 
Jehovah  is  exalted,   as  all  and  in  all. 

5.  It  is  a  BELIEVING  confent.      For,  to  confent 


3o6  THE  PIOUS  COMMUNICANT. 

to  what  God  ofFers  in  his  covenant,  is  to  believe. — 
But  the  queftion  here  arifes,  In  what  manner  does 
the  foul  exercife  that  faith  ;  we  anfwer  thus ;  The 
Holy  Spirit  has  given  to  it  a  twofold  view,  both  that 
it  may  behold  its  mifery  and  wretchednefs ;  and  look 
unto  the  Lord  Jefus  Chrift  as  an  all-fufficient  Savi- 
our ;  the  refult  of  which  has  been,  that  the  foul  is 
led  to  the  performance  of  two  diflinO;  afts  ;  to  aban- 
don its  own  righteoufnefs,  and  at  Jefus'  invitation, 
to  run  and  fly  to  him,  in  order  to  receive  out  of  his 
Julnefs,  and  grace  for  grace. — Now,  fays  the  foul,  I 
am  ready,  becaufe  of  the  teflimony  which  God  hath 
given  of  his  Son,  that  in  him  is  life,  to  accept  of  his 
offer,  and  thns  fd  to  my  feal  that  God  is  true  : — yes, 
I  alfo  believe,  not  only  that  God  is  willing  to  be- 
come the  covenant  God  of  fmners,  but  that  he  is 
willing  to  be  my  covenant  God ;  and  therefore,  with 
a  believing  heart,  I  fay  amen  to  it. 

6.  It  is  a  SINCERE  and  upright  confent  which 
the  foul  yields,  in  covenanting  with  God  ;  we  would 
not  infmuate,  that  now  the  foul  becomes  fo  perfeft, 
that  no  fins  nor  deficiencies  are  any  more  to  be  found  ; 
to  affert  any  thing  of  the  kind,  would  be  both  con- 
trary to  the  word,  and  to  the  experience  of  the  faints 
in  all  ages  :  but  if  not  abfolutely  perfeft,  it  is  truly 
fmcere ;  "  the  Lord  is  my  witnefs,  faith  the  foul, 
"  that  my  views  and  intentions,  with  refpeft  to  him, 
«'  are  upright ;  that  in  the  reftitude  of  my  heart,  I 
"  have  bidden  a  final  adieu  to  fin,  Satan  and  the  world; 
*'  that  I  have  declared  thefe  to  be  my  enemies,  and 
^'  number  them  among  thofe  things  which  harafs  and 
«'  burden  me  : — the  Lord  knoweth  my  ftruggles,  my 
«'  wrefllings,  my  groans  in  fecret,  by  reafon  of  them; 
*'  and  therefore,  thou  God  of  the  covenant,  that  heart 
*'  which  is  yet  fo  finful,  I   am  not  afraid  to  bring 


LECTURE  VIII.  307 

"  to  the  teft  of  thy  word,  and  of  the  experien- 
"  ces  of  thy  people,  and  to  the  fcrutiny  of  thine  all- 
*'  feeing  eye." 

A.  "  What  refpeds  my  own  conscience,  I 
"  know  that  I  have  a  deceitful  heart,  and  that  in  ma- 
"  ny  things  it  condemns  me  of  having  various  and 
"  great  fins  ;  but  in  this  it  cannot  condemn  me,  that 
"  I  have  a6led  a  deceitful  part  in  covenanting  with 
'•'  God." 

B.  "  Neither,  Lord,  am  I  afraid  to  (land  the  tefl 
*'  of  thy  WORD  ;  for,  when  I  fee  what  it  requires  of 
"  thofe  who  are  invited  to  enter  into  covenant  with 
"  thee,  and  examine  what  has  palfed  in  my  own 
*'  foul,  I  cannot  but  acknowledge,  that  I  am  one  of 
*'  thofe,  with  whom  thou  art  willing  to  enter  into  co- 
''venant;  for,  there  I  read,  that  thou  invitefl  the 
*'  poor,  the  mourners  in  Zion,  the  hungry  and  the 
"  thirlly,  and  thofe  who  are  fenfible  that  flrength  is 
"  not  in  themfelves,  to  preferve  the  life  of  their 
"  fouls." 

C.  "  And,  when  1  hold  intercourfe  with  thy  chil- 
"  dren,  am  told  of  their  experiences,  fee  their  ex- 
*'  ercifes,  and  read  their  writings,  although  I  have 
"  never  feen  their  perfons,  my  heart  can  perfeftly 
"  unite  with  them ;  what  they  experience,  I  experi- 
'\  ence ;  there  may,  indee<^  be  a  difference,  with  ref- 
"  ped  to  circumflances  aiT^  manner ;  but  with  re- 
"  gard  to  eflential  points,  I  ^nd  that  God  has  fulfil- 
"  led  his  word  by  Jeremiah  ;i"  and  I  -will  give  them 
*'  one  heart,  and  one  way." 

D.  "  But,  that  I  may  not,  after  all,  deceive  my- 
"  felf,  I  come  with  my  heart  as  it  is,  and  lay  it  before 
"  THINE  OMNISCIENT  EYE;  do  thcufearcJi  and  try 
"  me,  fee  if  there  be  any  -wicked  way  in  me,  and  lead 
*'  me  in  the  way  everlajling,"  Pf.  cxxxix. 


3o8  THE  PIOUS  COMMUNICANT. 

Surely,  when  the  foul  thus  deals  with  itfelf,  and 
God  fpeaks  peace  to  it,  may  it  not  be  laid,  in  the  a6l 
of  covenanting,  to  be  fincere  and  upright  ? 

7.  Again,  the  confent  which  the  foul  yields,  in 
covenanting  with  God,  is  internal  or  secret; 
none  are  prefent  but  God  and  the  believer,  on  this 
folemn  occafion — in  covenant  tranfaftions  among 
men,  only  the  parties  are  incontraft;  it  is  particular- 
ly the  cafe  in  the  marriage  covenant :  when  the  bride- 
groom and  the  bride  bind  themfelves  to  one  another, 
they  do  not  call  on  a  third  perfon  ;  it  is  exaftly  fimi- 
lar  with  the  foul  which  enters  into  a  marriage  covenant 
with  Cbrift:  none  mull  be  prefent ;  the  fpiritual  in- 
tercourfe  is  maintained  alone  between  God  and  it  : — 
To  the  men  of  the  world  it  may  appear  a  flrange 
thing,  how  fuch  a  finite  creature  as  man,  can  hold 
communion  with  the  infinite  God;  and  even  to  Chrif- 
tians  themfelves  it  may  at  times  excite  furprife :  but 
the  fa6l  is,  that  no  child  can  hold  fuch  friendly  inter- 
courfe  with  its  father  ;  no  friend  can  be  on  fuch  terms 
of  intimacy  with  his  friend ;  no  wife  can  open  her 
heart  with  fuch  freedom  to  her  hufband,  as  the  foul, 
in  the  a6l  of  covenanting  with  its  God  :  in  what  a 
holy,  believing,  confident,  and  yet  humble  manner, 
does  it  engage  in  the  folemn  work ;  now  the  foul  is 
wrellHng,  pleading,  interceding  for  grace  ;  nov/  it  is 
humbled  to  the  dull,  like  a  condemned  malefactor ; 
now  it  pleads  the  merits  of  Chrift,  the  oath  and  the 
covenant  of  God;  and  now,  in  faith,  it  fays  amen, 
I  will  for  ever  be  the  Lord's ;  and  that  with  fo  much 
feiioufnefs  and  folemnity,  that  were  we  to  overhear 
the  foul  on  fuch  occafions,  we  could  not  but  be  fil- 
led with  holy  wonder — yes,  were  he  who  is  engaged 
in  this  facred  tranfatlion,  to  be  a  perfon,  who  in  the 
prefence  of  men,  could  only  exprcG  himfelf  with  a 


'LECTURE  VIII. 


309 


(lammering  tongue ;  yet,  when  alone  with  his  God, 
he  would  be  found  to  excel  in  the  moft  pathetic  and 
energetic  eloquence.     But  once  more ; 

8.  Covenanting  with  God  muft  be  conlidered  as 
an  a^  which  extends,  without  exception,  to  every  part 
of  the  covenant ;  for,  if  it  be  the  covenant  of  God  ; 
if  Jehovah  alone,  who  makes  the  various  requifitions, 
and  promifes,  that  the  covenant  contains,  no  one 
may  add  to,  nor  take  from  it.  Thofe  who  enter  into 
covenant  with  God,  muft  fuflFer  themfelves  to  be  led 
in  the  way,  and  according  to  the  will  of  God ;  they 
may  not  cavil  at  any  part  of  the  covenant,  but  whol- 
ly yield  to  the  fovereign  pleafure  of  God,  and  only 
depend  upon  him  for  grace  to  enable  them  faithfully 
to  difcharge  covenant  obligations. 

There  are  many  finners,  who  would  be  willing  to 
come  within  the  bonds  of  the  covenant,  if  they  were 
allowed  to  make  fuch  additions  and  alterations  as 
their  depraved  minds  would  fugged  ;  but  when  it  is 
propofed  to  them  to  covenant  with  God  on  his  own 
terms,  their  language  then  is,  *'  depart  from  ics,  we 
"  dejire  not  the  knowledge  of  thy  ways  ;"  but  thofe  on 
the  other  hand,  who,  with  fmcerity  and  uprightnefs 
of  heart,  would  enter  into  the  folemn  contraft,  ex- 
prefs  themfelves  in  this  manner ;  "  we  objeft  not  to 
"  any  thing  which  we  find  contained  in  the  covenant  ; 
"  we  are  well  pleafed  with  all  its  parts :  the  duties 
*'  which  we  are  obliged  to  perform,  are  as  precious 
"  and  dear  to  us  as  the  promises  ;  the  God  of  the 
•'  covenant  is  infinitely  wife,  and  bcfl  knows  what 
*'  is  needful  for  us ;  far  be  it  from  us,  to  prefcribe  to 
"  him  who  knowdh  cur  down-fitting  and  iip-rifing, 
"  and  whofe  all-feeing  eye  pervades  univerfal  fpace. 
^*  --.Lord,  we  approve  of  all  the  demands  which 
S  f 


310  THE  PIOUS  COMMUNICANT. 

•'  thou  makefl;  upon  us  ;  we  lay  hold  of  thy  promifes  j 
"  we  obligate  ourfelves  to  difcharge  all  the  duties 
*'  which  thou  requireft  us  to  obferve  ;  not,  Lord,  be- 
"  caufe  we  are  able  of  ourfelves  to  render  perfe6t 
*'  obedience ;  but  becaufe  we  know  we  have  to  do 
"  with  thee,  a  faithful,  all-fufficient,  and  compaflion- 
*'  ate  God,  who  haft  promifed  to  give  us  grace 
"  and  ftrength,  to  enable  us  to  be  faithful :  We  are 
"  thine,  0  David,  we  are  on  thy  fide,  0  Jon  oj  Jejfie  ; 
"  we  are  the  Lord's,  and  Jubf crib e  with  our  hands  unto 
"  the  Lord," 

This  yielding  confent  to  the  covenant,  by  the  be- 
lieving foul,  is,  in  the  word  of  God,  reprefented  to 
us  under  a  variety  of  names. 

Sometimes  it  is  called  an  opening  the  heart  as  a 
door  to  admit  Jefus :  Rev.  iir.  20,  If  any  man  open 
the  door,  I  will  come  in  to  him.  And  then  the  phrafe, 
to  covenant  with  God,  implies,  "  to  give  the  Lord 
Jefus  a  cordial  admiffion  into  our  fouls,  that  he  may 
dwell  in  therri  as  in  a  temple." 

Again,  it  is  denominated,  a  taking  hold  of  Chrift, 
Ifai,  xxvii.  5,  Or  let  him  take  hold  of  my  Jlrength  ; 
and  then  to  covenant  with  God,  denotes,  to  a6l  like 
a  perfon  in  danger  of  drowning,  who,  in  order  to  be 
refcued  from  his  perilous  fituation,  lays  faft  hold  of 
the  plank  which  his  friend  reaches  out  to  him. 

It  is  called  a  kifjing  the  Son,  Pfalm  ii.  12,  Kifs  the 
Son  :  and  then  it  implies  that  the  foul,  in  the  aft  of 
entering  into  covenant  with  God,  acknowledges  Je- 
fus to  be  its  king,  fubmits  to  his  authority,  and  is^ 
willing  to  obey  his  precepts. 

It  is  alfo  denominated,  a  worJJiipping  of  God,  Pf. 
xlv.  11,  He  is  thy  Lord,  worfliip  thou  him — and  thus 
intimates  to  us,  that  they  who  covenant  with  God, 


LECTURE  VIIL  3 .  r 

fall  down  before  the  Eternal,  as  one  who  is  worthy  of 
all  love,  and   all  adoration. 

The  Spirit  reprefents  it,  alfo,  as  a  falling  upon 
one's  face.  Thus  did  Abraham,  at  the  time  that 
God  covenanted  with  him,  Gen.  xvii.  17  ;  and  it 
Ihows  us  how  cordially  he  approved  of  the  covenant 
in  all  its  parts.  Or  again,  the  fame  Spirit  calls  it  a 
laughing,  Gen.  xvii.  17 — where  it  is  faid  of  the  fame 
venerable  patriarch,  that  he  laughed  at  the  pro- 
mife  God  had  then  made  to  him :  it  was  not  the 
laugh  of  unbelief,  as  in  the  cafe  of  Sarah,  but  of  fatis- 
fa6lion  and  admiration  :  his  laughter  fpoke  this  lan- 
guage, *'  Lord,  doft  thou  make  fo  many  promi fes  to 
me;  I  embrace  them,  with  gladnefs  of  heart."  Mo- 
ses expreffes  this  confent,  Deut.  xxvi.  17,  by  an 
avouching  the  Lord  to  be  our  God,  and  that  we  are  his 
people,  which,  in  other  words,  is  to  enter  into  cove- 
nant with  him. 

It  is  called  a  declaration  or  2i  fubfcription  that  we 
will  be  the  Lord's^  Ifai.  xliv.  5 ;  to  evidence  not  only 
that  it  is  now  our  full  purpofe  of  heart  to  be  on  the 
Lord's  fide,  but  that,  during  life,  we  will  perfevere 
in  the  refolution,  through  grace,  and  make  an  irrevo- 
cable covenant  with  Jehovah. 

It  is  alfo  denominated  a  fwearing ;  it  is  faid  of 
Judah,  2  Chron.  xv.  12,  14,  That  they  entered  ijito  a 
covenant  to  feek  the  Lord  God  of  their  father  s,  with  all 
their  heart,  and  with  all  their  foul,  and  sw  ar  e  unto  the 
Lord  with  a  loud  voice. — This  evidences  both  the  lia- 
bility of  the  covenant,  and  the  fmcerity  of  thofe  who 
enter  within  its  bonds. — As  God  on  his  fide  swears, 
fo  in  like  manner  does  the  foul,  "  I  have/wonz,  and 
will  perform  it,  that  I  will  keep  thy  righteous  judgments." 

It  is,  laflly,  called,  covenanting  itfef.  Pfalm  1.  5, 
Gather  my  faints  together  unto  mc ;  thof  that  have  madx 


3i«  THE  PIOUS  COMMUNICANT. 

a  covenant  with  me  by  facrifice ;  a  mode  of  expreflion 
which  is  borrowed  from  a  cuflom  that  obtained  among 
the  ancients,  who,  when  they  entered  upon  the  folem- 
nities  of  making  a  covenant,  made  an  offering  of 
beafts,  and  over  the  fmoke  of  that  offering,  joined 
hands. — It  is  thus,  the  foul  makes  a  covenant  with 
God,  over  the  meritorious  facrifice  of  the  Lamb  of 
God, 

The  FIFTH  thing  which  we  propofed  to  inveftigate, 
was;  "  WHEN  MAY  a  SOUL  be  CONSIDERED  as 
ENTERING  iiito  covcnaut  with  God  ;" 

In  reply,  we  obferve,  in  general,  that  this  takes 
place  when  the  Holy  Spirit  commences  his  divine 
Operations  in  the  foul,  and  the  very  firfl  principles  of 
fpiritual  life  are  implanted  ;  for,  although  the  foul  be 
convinced  of  fm,  and  forely  diilrefled  on  account  of 
it;  and  although  God  be  viewed  as  an  incenfed,  ho- 
ly, and  righteous  judge  :  and  if  it  be  gifked,  "  wilt 
thou  continue  in  fin,  and  return  again  to  the  world, 
purfuing  its  follies,  and  obferving  its  manners  and 
cuftoms  ?"  its  reply  would  be  ;  "  by  no  means,  I  • 
would  rather  die  than  aft  fuch  a  part ;  I  would  ra- 
ther fall  down  before  the  Eternal's  throne,  and  feek  his 
grace." — Although  the  foul,  at  the  time,  may  not 
know  it,  yet  it  aftually  does  engage  in  the  fervice  of 
God,  and  renounces  that  of  fm  and  the  world. — 
Again,  if  we  vefleft  how  the  foul  is  exercifed  with  ref- 
peel  to  that  God,  who  hath  thus  convifted  it ; — 
how  it  goes  to  him,  pouring  forth  its  petitions,  ly- 
ing as  a  humble  fuppliant  before  his  throne  ;  confef- 
fmg  its  fins  ;  feeking  for  grace  and  mercy  ;  declaring 
its  fupremc  defires  to  be,  that  it  might  live  before 
the  Lord,  become  interefted  in  his  covenant,  and  be 
faved  in  the  way  which  God  hath  appointed:  muft 
we  not  fay  of  that  foul,   that  it  hath  yielded  a  full 


LECTURE  VIII.  31^ 

and  cordial  confent  to  the  covenant  ?  Although  it  may 
not  view  this  to  be  as  a  covenant  tranfa6lion ;  al- 
though, by  unbelief,  it  may  be  opprefTed  by  doubts, 
yet  the  fa£t  is,  that  it  approves  of  the  covenant  in  all 
its  parts,  is  fatisfied  with  the  gofpel  plan,  and  fays 
AMEN  to  every  propofition  which  God  makes  in  the 
word  offalvation. 

But,  if  we  confider  the  confent,  which  the  foul 
yields  to  the  covenant,  to  be  *'  a  folemn  and  formal 
covenanting  with  God ;"  then,  there  are  many  of 
God's  children,  who  have  long  been  travelling  the 
heavenly  road  ;  yes,  who  have  died,  and  gone  to  glo- 
ry ;  who,  if  afked,  "  whether  they  have  thus  cove- 
nanted with  God,"  would  reply — "  we  have  had  our 
hearts  often  going  out  after  God  ;  we  have  panted  af- 
ter hirrj,  as  the  hart  panteth  ajttr  the  water-brooks,  we 
have  felt  our  fouls  inflamed  with  love  divine  ;  but  we 
are  ftrangers  to  this  formal  aft." — The  reafon  of 
this  may  have  been,  becaufe  they  knew  not  in  what 
covenanting  with  God  effentially  confifted,  or  becaufe, 
being  difpirited  by  unbelief,  they  dared  not  to  engage 
in  fo  folemn  a  work ;  thinking  Jehovah  to  be  too 
great  and  glorious  a  being,  and  themfelves  too  un- 
ivorthy. — And  yet  all  the  while  they  a£lually  were 
(landing  in  a  covenant  relation  to  God. 

But  then  there  are  others  again,  who  have  been  en- 
abled, in  the  solemn  and  formal  manner  above 
mentioned,  to  bind  themfelves  to  the  Lord ;  thefe, 
feeing  the  God  of  the  covenant,  the  Mediator  of  the 
covenant,  and  the  covenant  itfeif  to  be  in  every  ref- 
pe6l  precious ;  and  that  an  intereft  in  it  is  of  the  lafi; 
importance,  have  been  powerfully  drawn  and  fweet- 
ly  inclined  to  approve  of  the  ofiFers  which  God  in 
the  gofpel  has  made  to  them,  and  have  come  under 
obligations  the  molt  folemn,  in   the  ilrength  of  the 


314  THE  PIOUS  COMMUNICANT. 

Eternal,  to  devote  their  lives  to  his  fervice ;  and  we; 
can  ealily  conceive,  that  when  a  foul  comes  thus  far, 
it  may  confider  itfelf  in  the  enjoyment  of  an  utifpeak- 
able  privilege';  for,  when  the  firft  light,  which  once 
beamed  with  peculiar  radiance  upon  the  foul,  be- 
comes dim,  and  darknefs  in  fome  meafure  fucceeds, 
then,  for  the  foul  to  refle6t  that  the  time  was,  when  it 
folemnly  covenanted  with  God,  may  prove  a  fruitful 
fource  of  comfort  and  fupport ;  at  leaft,  by  means  of 
a  tranfaftion  fo  facred,  the  foul  will  be  kept  from  con- 
cluding immediately,  that  it  is  rejefted  of  God  ;  and 
will  have  a  foundation  on  which  it  may  reft;  for,  in 
the  darkeft  hour,  it  will  be  enabled  to  fay,  "  Lord, 
*'  thou  art  witnefs  of  all  that  hath  paffed  between  thee 
*'  and  my  foul  ;  and  now  I  commit  myfelf  intot 
<'  thy  hands." 

To  give  fome  directions  to  thofe  who  are  defi- 
rous  of  thus  entering  into  covenant  with  God,  will 
be  attended  to  on  fome  other  occafion  ;  we  ftiall  only 
endeavour  to  make  it  appear,  in  addition  to  what  has 
been  faid,  "  that  the  fubjeds  we  have  been  difcuffing, 
are  of  the  laft  importance  to  believers,  as  being  excel- 
lent means  to  prepare  their  minds  for  a  profitable, 
and  comfortable  approach  to  the  table  of  the  Lord." 

No  SUBJECTS  whatever  can  be  more  ufeful ;  for 
only  thofe  receive  faving  advantage  from  the  Holy 
Supper  of  the  Lord,  who  are  truly  in  covenant  with 
God.  It  behoves  us  then  to  examine  ourfelves,  and, 
in  the  prefence  of  God,  to  inquire,  "  whether  we 
have  thus  cordially,  freely,  fmcerely,  and  with  a  be- 
lieving heart,  given  ourfelves  over  to  God,  as  our 
covenant  God ;  and  whether  we  have  now  a  defire, 
NOW,  when  the  table  of  the  Lord  is  about  to  be 
fpread  before  us,  and  God  is  again  reaching  out  to  us 
)iis  fceptre  of  mercy,  to  renew  this  covenant  ?  Can  we 


Lecture  viii.  p^ 

indeed  fay,  when  we  leave  our  houfes,  "  Lord,  we 
are  willing  alfo,  to  leave  our  old  father's  houfe,  our 
fins,  Satan,  and  the  world  ?" 

When  we  go  up  to  the  houfe  of  God,  and  are 
about  to  feat  ourfelves  around  the  facred  boards 
"  Lord  !  fwiftly,  with  the  feet  of  faith,  we  would  run 
"  unto  thee  ;"  when  we  reach  out  the  hand  to  receive 
the  figns,  "  Lord,  with  defires  moft  ardent,  we  re- 
ceive thee  by  the  hand  of  faith ;"  when  our  eyes  be- 
hold the  emblems  of  the  love  of  Jefus,  "  Lord,  thus 
the  eye  of  faith  is  fixed  upon  thee,  and  upon  thy  per- 
fefl:  atonement ;"  when  we  cat  the  bread  and  drink 
the  wine,  "  Lord,  our  fouls  d«fire  to  hold  communi- 
on with  Chrift,  and  to  be  united  to  him  in  the  mofl 
intimate  manner." — Now,  beloved,  if  a  foul  be  thus 
exercifed,  is  it  not  evident,  that  the  fubjefl,  on  which 
we  have  been  meditating,  is  calculated  to  animate  and 
encourage  us  in  our  approaches  to  the  table  of  the 
Lord? 

Yes,  it  is  a  fubjefl  peculiarly  neceffary  for  thofe, 
who  indeed  Hand  in  a  covenant  relation  to  God,  but 
who  are  inaBACKSLiDiNO  flate ;  and  thus  are  walk- 
ing in  darknefs,  and  afraid  that  they  have  never  entered 
into  covenant  with  God  at  all ;— for,  what  will  be 
likely  to  contribute  more  to  their  reftoration,  than  an 
immediate  return  to  him  whom  they  have  forfaken  ? 
It  is  true,  that  God  demands,  when  firft  his  people 
come  within  the  bonds  of  the  covenant,  that  they  be 
faithful  ]  and  they  on  their  part  do  engage  that  they 
will  be  for  him,  and  not  for  another ;  yet  if  afterwards 
they  violate  their  engagement,  and  difcover  an  un- 
faithful conduft,  fuch  is  his  faithfulnefs  to  them,  that 
he  will  never  forfake  them  ;  but  will,  notwithfland- 
ing,  manifefl:  both  compaflion  and  love  towards  them  : 
— his  benevolence,  love,  and  compalTion  are  difpJay- 


3 1 6'  THE  PIOUS  COMMUNICANT. 

ed  on  this  wife ;  he  addreffes  his  covenant  children, 
faying,  "  I  know  that  a  man  will  not  foon  receive 
*'  again  the  wife  that  has  played  the  harlot ;  but  / 
**  will  receive  you  though  ye  have  played  the  harlot 
"  with  many  lovers. — Return ;  I  will  receive  you 
*'  again  in  the  arms  of  my  love." — Now  would  it  not 
be  more  wife  on  your  part,  inftantly  to  comply  with 
thefe  gracious  propofals,  than  to  reafon  thus  ;  "  we 
*'  have  departed  from  God,  and  therefore  we  could 
"  never  have  been  in  covenant  with  him  ;  we  have  no 
*'  grace,   no  true  religion." 

O  BACKSLIDING  children,  what  can  afford  you 
greater  encouragement ;  what  can  animate  you  more, 
than  to  know  that  your  covenant  God  is  faithful ;  that 
he  will  have  compaflion  on  you  ; — he  knows  that  his 
covenant  people  are  but  men,  finful  men,  naturally 
prone  to  depart  from  him ;  he  knows  that  they  have 
many  internal  and  external  enemies,  who  affault  them 
continually,  and  that  of  themfelves  they  are  unable 
to  make  a  Hand  againft  them  ;  he  knows  that  they 
have  need  of  light,  life,  and  flrength;  and  all  these 
things  he  promifes  to  give,  upon  their  return  to  him  ; 
yes,  fays  the  Eternal,  "Behold!  thcBLOODof  thecove- 
"  nant  is  ftied  for  your  cleanfing,  and  in  the  facrament 
*•  I  offer  it  to  you."  Well,  friends,  is  there  any  thing 
which  can  afford  you  greater  encouragement,  who  are 
keeping  back  from  God,  by  reafon  of  doubts  and  fears, 
than  to  hear  that  there  is  fuch  a  glorious  fupper  pre- 
pared for  the  SICK,  the  wounded,  the  poor,  and 
the  MISERABLE  ;  at  which  there  is  not  only  meat 
and  drink  provided,  but  alfo  medicine  for  your  difea- 
fes,  and  a  healing  balm  for  your  wounds  ?  Keep 
not  then  away  from  this  feaft ;  but  go  forward,  and 
run  to  meet  your  Saviour  God,  and  fay,  "  Lord, 
"  once  indeed  we  entered  into  covenant  with  thee ; 


LECTURE  VIII.  517 

"  but,  alas,  we  have  played  the  harlot,  and  (Irayed 
**  from  thee ;  becaufe  we  are  aflured,  from  thine  own 
*'  word,  that  thou  art  full  of  compaffion,  we  now 
*'  come  to  thee,  and  will  again  renew  former  covenant 
•'  engagement  with  thee,  and  give  ourfelves  once 
*'  more  to  thee." 

But  we  cannot  clofe  this  leQure  without  a  brief 
application  of  the  fubjeft  to  the  different  claffes 
which  compofe  this  affembly. 

And  FIRST  we  addrefs  you,  miserable,  igno- 
rant, and  CARELESS  SINNERS,  who  are  yet  with- 
out the  bonds  of  the  covenant. 

Unto  you,  we  have  a  commiffion  from  the  God  of 
heaven,  that  from  beginning  to  end,  contains  a  war- 
rant to  INVITE  you  to  enter  into  covenant  with 
God  :  and  to  induce  you  the  more  readily  to  comply 
with  this  propofal,  it  is  made  in  a  variety  of  ways. 
Sometimes  by  invitations  the  moll  preffing; 
Ifaiah  xlv.  22,  Look  unto  vie,  and  heyefaved  !  fome- 
times  by  entreaty;  2  Cor.  iv.  20,  We  pray  you  in 
X^hrijl' s  Jlead,  be  ye  reconciled  unto  God :  fometimes  by 
way  of  ADVICE  ;  Rev.  iii.  17,  I counfel  thee  to  buy  of 
me  gold  tried  in  the  Jire :  fometimes  by  way  of  com- 
plaint ;  Pf.  Ixxxi.  13,  0,  that  my  people  had 
hearkened  to  me,  and  Ifrael  had  walked  in  my  ways : 
fometimes  in  an  upbraiding  manner;  John  v.  40, 
Ye  will  not  come  unto  me,  that  ye  might  have  life :  fome- 
times with  the  interpofition  of  an  oath;  Eze.  xxxiii, 
11,  As  I  live,  faith  the  Lord,  I  have  no  pleafure  in  the 
death  of  the  wicked. —  Sometimes  this  gofpel  offer  is 
reprefonted  as  a  compulsion  or  urging  of  linners, 
by  motives  the  mod  powerful,  to  accept  of  it ; 
Luke  xiv.  23,  Compel  them  to  come  in.  And  what  are 
thefe  compulfory  motives,  but  thofe  fincere  declara- 
tions, which  God  freely  makes  to  the  finner,  in  his 
It 


3i8  THE  PIOUS  COMMUNICANT. 

word,  by  which  he  is  brought  to  fee  the  folly  and 
danger  of  trailing  in  former  refuges,  and  to  difcover 
that  fafety  and  falvation  are  found  alone  beneath  the 
ftiadow  of  Jefus'  wings. 

This  day,  finners,  I  appear  in  your  prefence,  as  an 
ambaifador  of  Jehovah;  in  his  name,  and  by  his 
authority,  I  make  the  fame  offers  of  grace  and  falva- 
tion to  you.  I  Hand  in  this  houfe,  dedicated  to  the 
great  triune,  to  invite  and  to  urge  you,  to  fubmit 
to  God  in  Chrift,  as  your  covenant  God  :  behold  the 
Eternal  flands  with  open  arms;  his  bowels  are 
yearning  over  you:  he  cries;  How  Jliall  I  give  thee 
up  Ephi-aim  ?  How  Jliall  I  deliver  thee  Ifrael  ?  How 
Jhall  I  make  thee  as  Admah  ?  How  Jliall  I  ftt  thee  as 
Zeboim? — Mine  heart  is  turned  within  me;  my  re- 
pentings  are  kindled  together,  Hofea  xi.  8.  What ! 
is  it  poffible  that  ye  can  any  longer  flight  or  refufe 
the  kind,  the  endearing,  and  gracious  invitations  of 
that  God,  who  addreffes  you,  and  fays,  "  Sinners, 
"  what  benefits  will  you  receive  from  the  fervice  of 
"  fm  and  the  world  ?  Look  unto  me  ;  in  my  fervice  is 
"  life;  and  falvation  from  fin  and  wrath,  is  the  reward 
"  of  grace,  which  all  my  fervants  do  now  experience, 
♦'  and  fhall  enjoy  for  ever  and  ever.'* 

What  is  there,  then,  which  prevents  an  acceptance 
of  fuch  offers  of  mercy  ?  Every  abftacle  which  you 
can  poflibly  raife,  is  removed  out  of  the  way.  The 
invitations  are  general,  to  all  who  live  under  the 
gofpel;  none  are  excepted;  whofoever  will,  may  come, 
and  take  of  the  water  oj  life  freely. — Or,  will  ye  ob- 
ject, and  fay, 

1.  Our  sins  are  too  great  and  numerous. 
This  is  an  objeftion  which  ought  by  no  means  to  be 
raifed;  for,  in  the  covenant  of  grace,  God  promifes 
the  pardon  of  all  fms;  yea,  fhould  an  individual 


I.ECTURE  VIII.  3 '9 

be  chargeable  with  all  the  fins  of  Adam's  race,  yet 
if  he  be  enabled  to  confefs  them,  mourn  over  them, 
repent  of  them,  and  with  them  to  go  to  Jefus  as  his 
furety,  God  would  graciouily  forgive,  and  blot  them 
out. 

2.  We  have  lived  too  long  in  the  ways 
OF  SIN.  This  objeclion  muft  ceafe,  when  it  is  re- 
colle6led  that  God  fays,  /  have  Jlretched  out  my  hands 
all  the  day,  not  only  in  youth,  the  morning; 
in  MANHOOD,  the  noon  ;  but  in  old  age,  the 
EVENING  of  your  lives.    Rom.  x.  21. 

3.  We    have    NOTHING    WHICH    CAN     RENDER 

us  ACCEPTABLE  TO  GoD. — This,  Certainly,  Can  bc 
no  ferious  objeftion,  if  we  refledl  that  God  requires 
nothing  more  of  us  in  his  word,  than  an  inclination, 
a  willingnefs  to  receive  every  bleffmg  from  the  hands 
of  a  covenant  God.  If  linners,  thounh  red  with  cruiit. 
and  black  with  filth,  look  unto  God  in  Chrift,  the 
Scriptures  alfure  us,  that  he  will  receive  and  embrace 
them  in  the  arms  of  his  love. 

Should  ye,  after  all  this,  perifli,  the  blame  will  bc 
attached  to  none  but  yourfelves.  Your  ruin  will  be 
efFeded,  not  merely  on  account  of  the  covenant  of 
works  having  been  broken  in  Adam ;  but  for  not 
having  been  willing  to  come  to  God ;  for  having 
difregarded  the  offers  of  mercy,  and  treated  his  co- 
venant with  contempt.  The  devils  finned  only  once; 
but  ye,  times  and  ways  without  number — ye 
have  finned  againft  the  convidions  of  your  own 
confciences,  againft  the  compaffions  of  the  Eternal, 
and  againft  his  gofpel. — O  !  how  dreadful,  beyond 
expreffion  dreadful,  is  the  thought,  that  after  having 
enjoyed  fuch  privileges,  ye  fliouid  be  loft  for  ever. 

Say  not.  We  have  been  tayght  that  we  cannot 

GIVE    OURSELVES    GRACE,   AND    ARE    UNABLE    TO 


$2X9  THE  PIOUS  COMMUNICANT. 

GO  TO  God. — It  is  true,  finners,  ye  are  unable;  but 
this  is  not  the  point  of  difficulty ;  your  wills  are  re- 
bellious ;  fin  and  the  wferld  have  captivated  your 
fouls;  ye  will  not  part  with  your  lufts;  and  therefore 
to  you  the  fervice  of  God  is  hard,  for  it  is  incompa- 
tible with  the  fervice  of  fin,  and  whoever  will  ferve 
God,  muft  forfake  the  world.  Your  pleading  inabi- 
lity, is  only  to  excufe  yourfelves,  and  to  call  the 
blame  of  your  being  in  a  gracelefs,  and  Chriftlefs 
ftate,  upon  God ;  for  let  me  afk  you,  "  Has  a  fenfe 
"  of  your  inability  ever  brought  you  fo  far  as  to  feek 
"  at  the  hands  of  God,  in  fecret,  the  Holy  Spirit,  ef- 
*'  fe6lually  to  fhed  his  influences  on  your  hearts  ?"  Ye 
may,  for  a  little  while,  endeavour  to  comfort  your- 
felves, with  thinking  that  ye  want  ability  to  enter 
into  covenant  with  God,  and  that  on  this  account  ye 
are  excufed ;  but  remember  that  ye  will  not  dare  to 
plead  this  on  the  day  of  judgment ;  but,  confcious 
of  your  guilt,  and  convinced  of  the  holinefs  and 
juftice  of  God,  ye  will  obferve  an  awful  filence ;  and, 
if  ye  approve  not  of  the  dread  fentence  of  your  judge, 
at  leafl,  ye  mud  view  it  as  juft. 

Sinners,  awake,  and,  viewing  yourfelves  en- 
chained by  Satan,  who  has  long  tyrannized  over 
your  fouls,  seek  to  be  delivered  from  the  fetters 
which  bind  you.  Let  the  terror  of  the  Lord,  or  the 
delightful  invitations  of  God  in  his  word,  move  you 
to  comply  with  the  divine  propofal  which  the  gofpel 
makes;  pcrfuade  you  earneftly  to  folicit  that  repent- 
ance unto  life  which  is  not  to  be  repented  of;  and 
excite  you  to  return  to  the  Lord,  and  enter  within 
the  bonds  of  his  covenant. 

But  we  have  flill  a  word  to  addrcfs  to  fuch  as  are 
CONVINCED  OF  SIN,  have  feen  their  mifery  by  na- 
ture, beheld  the  fulnefs  and  prccioufnefs  of  the  cove- 


LECTURE  VIII. 


32J 


nant  of  grace,  and  even  defire  to  be  interefted  in  its 
unfpeakable  bleflings. 

We  exhort  you — fet  not  too  high  a  value  upon 
your  firft  conviftions,  and  rely  not  too  much  upon 
the  emotions  of  a  fpiritual  nature,  which  you  may 
have  felt,  or  may  now  feel ;  for,  as  we  cannot  imme- 
diately, at  the  commencement  of  the  fpiritual  life, 
with  precifion  diftinguifh  whether  thofe  conviclions 
and  emotions  are  the  effefts  of  real  life,  or  whether 
they  be  fparks  which  an  awakened  confcience  may 
have  produced,  unlefs  they  are  fucceeded  by  an 
a6lual  furrender  of  ourfelves  to  God  and  his  fervice, 
fo  ye  can  never  attain  to  reft,  until  ye  are  brought 
to  this  point.  Be  not  fatisfied  with  being  able  to  fay, 
*'  We  have  been  under  convi6lions,  and  are  iojlill :" 
for  thefe  are  not  the  ground  on  which  a  fmner  ought 
to  reft,  even  though  they  may  have  induced  him  to 
forfake  his  more  atrocious  crimes,  and  to  become 
externally  moral  and  ferious. — By  convidlions,  ye 
may  efcape  the  pollutions  of  the  world  ;  but  if  ye  have 
nothing  more,  ye  may  again  fall  away,  Heb.  vi.  4,  8. 
O  !  convinced  finners,  let  this  text  deeply  imprefs 
your  hearts,  that  ye  may  be  prevailed  upon  to  enter 
truly  into  covenant  with  God :-— and  although,  at 
times,  ye  may  experience  fome  defire  of  salva- 
tion through  Chrift,  yet  think  not  this  to  be  all 
that  is  neceffary;  for,  though  your  defires  after  sal- 
vation may  be  ferious,  yet  they  may  not  be  thofe 
which  our  Redeemer  has  declared  fliall  be  fatisfied. 
Matt.  V.  Hence,  in  concluding  favourably  with  re- 
fpeft  to  your  ftate  and  condition,  merely  from  certain 
emotions  and  defires  after  falvation,  you  ought  care- 
fully to  examine,  whether  thofe   defires  are  fuch  as 

are  wrought  in  the  heart  by  the  fpirit  of  grace. 

If  they  be  really  fuch,  you  have  not  been  fatisfied 


3"' 


THE  PIOUS  COMMUNICANT. 


with  mere  defiling,  but  have  cordially  furrendered 
yourfelves  to  God  in  Chrift,  and  can  appeal  with 
confidence  to  him,  to  bear  witnefs  to  your  fincerity. 
And,  even  when  ye  are  fatisfied  with  refped  to  your 
fincerity  in  this  matter,  do  not  immediately  conclude, 
that  therefore  it  is  certain  that  ye  have  aftually  en- 
tered into  covenant  with  God.  It  may  be  fo ;  but 
on  the  other  hand  it  is  poflible  that  thefe  exercifes  of 
your  minds  may  be  fuch  as  arife  only  from  an  en- 
lightened judgment;  for,  when  a  perfon  obtains  a  fight 
of  SIN  in  all  its  hideous  forms;  of  God  and  Jefus  in 
their  amiablenefs ;  of  the  covenant  in  all  its  fulnefs ; 
and  is  led  to  fee  that  there  is  no  hope  fet  before  him, 
of  arriving  at  eternal  life  and  glory,  but  by  Chrift, 
and  through  the  channel  of  the  covenant  of  grace, 
will  he  not  wifh  to  be  interefted  in  this  God,  defire 
to  call  this  Jefus  his  Redeemer,  and  be  inclined  to 
be  put  in  poifeflion  of  the  benefits  of  this  covenant  ? 
. — Therefore  examine  yourfelves,  likewife,  on  the 
following  point: — "Do  all  the  parts  of  the  covenant 
meet  alike  with  your  approbation  ;  are  the  commands 
of  the  covenant  as  pleafing  to  you  as  the  promises? 
Such  an  inveiligation  may  perhaps  alarm  you ;  but 
if  ye  are  within  the  covenant,  that  alarm  will  not  in- 
jure you,  but  tend  to  excite  you  to  go  to  the  Eter- 
nal, to  lay  before  him  your  doubts  and  fears,  and 
to  plead  with  him  to  fearch,  to  try  you,  and  dif- 
cover  to  you  more  and  more  what  your  ftate  or  con- 
dition is  before  God, 

Therefore,  convinced  finners,  meditate  much  on 
the  God,  the  Mediator,  and  all  the  parts  of  the  cove- 
nant, and  often  alk  yourfelves  before  the  Lord, 
*'  whether,  of  a  truth,  ye  do  defire  to  be  interefted  in 
the  covenant."  Perhaps  a  conduft  like  this  might 
prove  inllrumental  in  inclining  your  fouls  aflually 


LECTURE  VIII.  3  2  J. 

to  enter  within  its  bonds.  In  the  mean  time,  proceed 
in  the  ways  of  religion :  if  the  Lord  hath  begun  in 
your  hearts  a  good  work,  he  will  carry  it  on  and 
perfeft  it,  both  to  his  glory,  and  your  eternal  falva- 
tion. 

But,  ye  CHILDREN  OF  God,  who  are  conftantly 
in  doubt  whether  ye  have  ever  covenanted  with  God, 
unto  you  a  word  of  encouragement  and  fupport  muft 
be  addreffed. 

Wherefore  do  ye  doubt?  Do  not  your 
fears  arife  from  fome  one  or  other  of  the  following 
caufes  ? 

1.  From  not  having  just  and  proper 
VIEWS  OF  God?  Perhaps  your  conceptions  of  duty 
have  been  very  incorre6t :  poffibly  your  meditations 
of  God's  greatnefs,  majefly,  juftice,  holinefs,  and  glo- 
ry, have  been  purfued  to  an  extreme,  and  your  views 
of  his  grace  and  love,  of  his  mercy  and  compaffion, 
have  been  too  contracted.  Thus  to  contemplate 
God,  neceffarily  will  produce  fears  and  doubts,  and 
lead  you  to  exprefs  yourfelves  in  the  following  lan- 
guage of  unbelief :  "  Can  fuch  poor,  worthlefs,  hell- 
"  deferving  creatures ;  creatures  whofe  breath  is  in 
'•  their  nojlrih,  and  who  are  formed  from  the  duft, 
"  dare  to  enter  into  covenant  with  fuch  an  infinite 
*'  and  glorious  Being  ?  For  us  to  give  the  hand  to 
"  the  Lord  of  heaven  and  earth,  we  conceive  would 
"  be  the  higheft  prefumption." — It  is  becaufe  ye 
reafon  thus,  that  ye  remain  at  fuch  a  diftance  from 
him,  and  are  afraid  to  commune  with  him.  But, 
fearful,  doubting  souls,  fuffer  us  to  remark, 
that  whilft  it  is  highly  proper  that  you  form  to  your- 
felves the  higheft  conceptions  of  the  great  Eternal, 
and  appear  before  him  deeply  imprelTed  with  a  fenfe 
of  his  m.ajefty  ;  whilll  it  becomes  you  to  be  clothed 


324  Tift  PIOUS  COMMUNICANT. 

with  humility,  and  lowly  to  efteem  yourfelves ;  ye 
ought  at  the  fame  time  duly  to  eftimate  the  love, 
mercy,  and  grace  of  God.  It  is  your  duty  to  make 
his  loving  kindnefs  the  frequent  fubjeft  of  your  me- 
ditation, and  conftantly  to  confider  that  the  compaf- 
fion  of  Jehovah  is  fuch,  that  it  requires  nothing 
more  at  your  hands,  than  that  you  come  to  him  as 
poor,  naked,  and  deftitute  of  all  things,  and  approach 
his  throne  to  feek  for  grace  to  help  in  every  time  of 
need. — Can  God  poffibly  do  more,  on  his  part,  to 
encourage  your  doubting,  fearful  hearts,  than  to  make 
fuch  reprefentations  of  his  charafter  ?  Can  ye,  after 
all  this,  keep  at  a  diftance  from  him  ?  Do  ye  ftill 
doubt  the  veracity  of  his  declarations  ?  This  would 
evidence  a  difpofition  to  treat  with  contempt  the  love 
^f  God,  and  refleft  difhonour  upon  him  :  and,  how- 
ever you  may  conceive  of  it,  fuch  unbelief  is  a  fin, 
greatly  aggravated  in  the  eye  of  him  who  is  z.  jealous 

God. And  now  is  it  yet  the  language  of  your 

hearts,  "  It  would  be  our  ardent  defire  to  go  to  God, 
"  and  enter  into  his  covenant,  if  we  might  prefume 
*'  to  do  it."  We  now  declare  unto  you,  that  there  is 
nothing  on  God's  part  to  prevent  you ;  provided  ye 
are  fincerely  willing,  he  is  difpofed  to  receive  you  in 
mercy. 

2.  But  again,  perhaps,  you  will  fay,  "  There  are 
♦'  ftill  other  difficulties  in  the  way,  which  caufe  us  to 

*'  doubt;  WE  FORESAW  AND  WERE  AFRAID,  B  E- 
"  FORE  WE  MADE  A  COVENANT  WITH  GoD,  that 
"we  V^TOULD  PROVE  UNFAITHFUL  TO  OUR 
"covenant     ENGAGEMENTS,     AND     DAILY     SIN 

"against  the  Lord;    and    the    event    has 

'•PROVED     that     OUR      FEARS     WERE     NOT     UN- 

"  FOUNDED.  How  then  can  we,  who  have  been  fo 
"  unfaithful,  again  approach  him  ?"    But  fearful, 


LECTURE  VIII.  32^ 

UOUBTiNG  SOULS,  let  not  even  this  prevent  you 
from  renewing  your  covenant  engagements  with  God. 
We  beheve  that  it  is  with  great  reafon  ye  complain  of 
your  unfaithfulnefs ;  but  remember  that  God,  even 
your  covenant  God,  at  the  very  time,  alfo  knew  that 
ye  would  a6l  this  untaithful  part,  and  fall  into  a  back- 
fliding  ftate;  and  yet  fuch  treatment  he  will  bear 
from  thofe  who  are  within  the  bonds  of  the  covenant. 
The  covenant  which  he  makes  with  you  is  the  co- 
venant OF  GRACE  ;  and  therefore  he  gives  you  free- 
dom to  return  again  to  him,  and  feek  for  reconcilia- 
tion in  the  blood  of  the  Mediator. 

But  do  ye  obje£l,  "  That  if  we  enter  anew  into 

"fuch    SOLEMN     OBLIGATIONS    tO    God,    WC    (hall 

"  again  violate  them,  feeing  we  have  to  wreftle  with  a 
*'  finful  and  deceitful  heart,  are  expofed  to  fo  many 
*'  temptations  from  external  objeds,  and  have  in  our- 
"  felves  no  flrength,  no  ability  to  refill  our  enemies." 
O  beloved,  Jehovah  knows  it  too,  that  ye  will  again  fall 
into  fm ;  but  the  point  in  queftion  is  this,  Is  fin  your 
burden ;  is  it  your  fmcere  defire  to  be  freed  from  it  ? 
If  God  were  to  afk  you,  "  What  would  ye  that  IJhould 
*'  do  unto  you"  would  ye  not  reply,  *'  Lord,  we  defire 
"  nothing  more  earneflly,  than  that  fm  be  mortified 
•'  in  us ;  that  we  had  more  ftrength  to  oppofe  Satan 
•'  and  the  world,  and  that  we  might  ferve  thee  with 
"  greater  fincerity  than  ever  we  have  done." 

3.  Do  ye  once  more  objeft,  and  fay,  "  We 
"  cannot  deny  that  we  have  cordially  and  willingly 
"  devoted  ourfelves  to  God,  but  flill  we  are  afraid 

"that    WE     HAVE     NOT     BEEN      SINCERE     IN     THIS 

"transaction;   for   God   has   never   yet    evi- 
"  DENCED  it  to  us  by  the  special  witness  or: 
"  HIS  spirit,"   In  anfwer  to  this,  we  obferve, 
^t  That  God  is  a  sovereign,  and.  in  difpenfing 
U  u 


326  Tiffe  PIOUS  COMMUNICANT. 


grace, a6ls  according  to  his  mere  good  plea- 
sure. Would  ye  di6late  and  prefcribe  to  the  Al- 
mighty ?  Will  ye  be  diffatisfied  with  Jehovah, 
becaufe  he  is  not  pleafed  to  make  you  experience 
grace  in  its  higheft  degrees  ?  Does  not  fuch  a  con- 
duct diametrically  oppofe  the  requefts  which  ye  pre- 
fented  to  the  throne,  when  firft  ye  came  to  the  Lord  ? 
Ye  then  fought  only  the  crumbs  that  fall  from  your 
Mailer's  table. 

h.  Ye  are  seeking  to  obtain  assurance  in 
THE  WRONG  WAY:  your  language  is,  "If  our 
*'  confent  to  the  covenant  had  been  genuine,  God 
*'  would,  at  fome  time  or  other,  have  given  fpecial 
"  evidences  of  it."  Ye  are  expe6ling  an  extraordinary 
affurance,  which  would  at  once  unfold  to  you  your 
intereft  in  God,  as  your  covenant  God  :  but  were  ye 
only  to  look  back  to  the  firft  operations  of  the  Spirit 
upon  your  fouls,  ye  would  find  abundant  caufe  of 
gratitude.  Would  you  not  feel  yourfelves  under 
inviolable  obligations  to  thank  the  Lord,  that  he  has 
excited  in  you  an  attention  to  his  word ;  that  he  has 
caufed  you  to  fee  your  finful  and  wretched  condition, 
and  the  fulnefs  which  there  is  in  Jefus ;  that  he  has. 
made  your  hearts  to  hunger  and  thirft  after  Chrift ; 
and  that  he  has  repeatedly  inclined  you  to  give  your- 
felves away  to  Jefus,  and  to  receive  him  as  oflFered  in 
the  gofpel  ?  Now,  recalling  all  thefe  things  to  mind, 
muft  you  not,  with  the  Pfalmift,  exclaim,  "  The  Lord 
hath  done  great  things  for  us,  xuhereof  we  are  glad." 

c.  Ye  complain, even  whilftjy^  enjoy  many  spi- 
ritual blessings;  becaufe  ye  do  not  obtain  joft 
what  ye  particularly  defire,  and  in  the  degree  and 
manner  that  ye  fuppofe  to  be  the  beft ;  on  this  ac- 
count your  fouls  are  diffatisfied. The  caufe  of  a 

conduft  fo  improper,  will  be  exhibited  in  the  next 


LECTURE  Vlll.  327 

le£lure.  At  prefent  we  barely  remark,  that  it  is  duty 
to  be  fubmiffive  to  the  divine  deahngs  with  your 
foiils.  Are  ye  called  to  walk  in  darknefs  ?  the  God 
of  the  covenant,  who  is  infinite  in  wifdom,  knows 
what  is  for  your  beft  advantage ;  he  leads  you  in  ways 
dark  and  gloomy,  to  keep  you  humble,  and  to  teach 
you  to  live  by  faith,  and  to  continue  to  make  him 
your  refuge.  Leave  then  all  your  concerns  with  your 
God;  prefcribe  not  to  him  the  way  or  the  manner 
in  which  he  ought  to  conduft  you ;  but  rather  fay, 
*'  Lord,  however  dark  and  difficult  the  path  may  be, 
"  in  which  thou  leadeft  us,  we  lament  not  that  we 
*'  have  bidden  an  everlafting  adieu  to  fin,  to  Satan, 
"  to  the  world,  and  have  chofen  thee  for  our  portion ; 
*'  however  it  may  fare  with  us  in  this  life,  we  will,  by 
*'  thy  grace,  reft  upon  thy  promifes."  This  is  living 
by  faith,  and  thus  to  live,  would  make  you  aftiamed 
of  living  without  repofing  an  entire  confidence  in 
your  Saviour  God ;  of  living  without  cordially  fub- 
mitting  to  the  providential  and  gracious  difpenfations 
of  thy  Redeemer. 

But,  PEOPLE  OF  God,  who  are  more  assured, 
and  whofe  grounds  of  encouragement  are  ftrong,  and 
walk  in  the  light  of  the  Lord,  feek  ye  to  become  ftill 
more  eftablifhed ;  and,  to  this  end,  daily  examine 
yourfelves  by  the  marks  of  grace,  which  are  recorded 
in  the  word  of  God,  and  often  refledl  upon  your  firft 
exercifes ;  when,  hungering  and  thirfting  after  Chrift 
and  his  righteoufnefs,  ye  importuned  God  to  beftow 
upon  you  his  grace,  and  when  the  Spirit  of  the  Lord,  by 
his  irrcfiftible  power,  overcame  you,  and  your  hearts 
in  anguifh  cried,  "  Lord,  although  thou  art  exalted 
*'far  above  all  principalities  and  powers,  and  art  in- 
''  vefted  with  infinite  majefty  and  glory,  yet,  becaufc 
thou  condefcendeft  to  regard  worm  Jacob,  we,  poor 


*32lB  THE  PIOUS  COMMUNrCANT. 

*'  and  naked  as  we  are,  come  unto  thee,  and  in  thy 
*'  flrength,  lay  ourfelves  under  inviolable  obligations 
*'  to  walk  before  thee  in  the  land  of  the  living." 

But  are  ye  indeed  the  covenant  people  of  God  ? 
let  it  be  your  conftant  endeavour  to  be  adorned  more 
iand  more  with  every  Chriftian  grace,  and  to  be  more 
and  more  conformed  to  the  image  of  Chrift,  that  thus 
the  world  may  fee  that  ye  belong  to  that  people 
*whom  the  Lord  has  formed  for  himfelf  to  fhow  forth 
his  praifes. 

Thofe  who  have  entered  into  covenant  with  God, 
are  on  the  fide  of  God  :  they  come  out  boldly  for  the 
caufe  of  God ;  they  labour  for  God ;  they  dare  to 
fpeak  in  honour  of  his  injured  name,  and  their  hearts 
are  conftantly  devoted  to  his  fervice.  Let  then  your 
conduft  be  more  and  more  like  that  of  thofe  who 
can  call  Jehovah  their  covenant  God;  be  not  afhamed 
of  him  ;  cleave  to  him  ;  give  him  daily  your  hearts  : 
renew  your  covenant  with  him;  efpecially  when 
feated  at  the  table  of  the  Lord,  which  ye  are  foon  to 
approach  :  then,  believers,  will  God  not  only  here, 
manifefl  to  you,  that  he  is  your  covenant  God ;  but, 
what  is  Hill  more,  he  will  put  you  into  the  full 
POSSESSION  of  falvation  and  eternal  glory,  when 
this  fong  of  praife,  in  honour  of  your  faithful  Re- 
deemer, will,  throughout  the  never-ending  ages  of 
eternity,  burfl;  from  your  grateful  hearts,— I  n  h  i  m 

ALL  THE  PROMISES  HAVE   BEEN   YEA  AND  AMEN, 


THE  END  OF  THE  FIRST  VOLUME. 


THE 

PIOUS  COMMUNICANT 

ENCOURAGED, 

AND  DIRECTED  IN  WHAT  MANNER  HE  MAY  APPROACH 

The  Holy  Supper  of  the  Lord, 

ACCEPTABLY  TO  GOD,  AND  PROFITABLY  TO  HIMSELF. 

IN  A  SERIES  OF  LECTURES. 


By  the  Rev.  PETER  IMMENS, 

KINItTSR    OT    THE     GOSPEL    AT    MIDDLEBURG,    IN    THK     PROVIKCB    0» 
ZEALAND. 


Tranflated 

By  JOHN  BASSETT, 

»Nt    or    THE    MINISTERS    OF    THE    REFORMED   DUTCH   CHtfRCH,   IN   THC 
CITT    OF    ALBANT. 


Vol.  II. 


N  E   IV  -   r  0  R   K: 

PRINTED     BY     ISAAC    COLLINS     AND     SON. 
NO.    189,    PEARL-STRBET. 


i8o». 


s 


THE 

PIOUS    COMMUNICANT. 

Lecture  IX. 
ON  COVENANTING  WITH  GOD. 


U  N  a  late  occafion  we  addrefled  you  on  the  in- 
terefting  fubje£t  of  the  sinner's  giving  his  cordial 
affent  to  the  demands  of  God  in  the  covenant.  A 
fubjeO;  of  fuch  vaft  importance  could  not  be  fully 
difcuffed  in  a  fingle  lefture :  we  have  therefore  been 
compelled  to  omit  feveral  points  which,  in  our  gen- 
eral divifion  of  the  fubjeft,  were  propofed  to  be 
illuftrated.  To  thofe  points  we  now  folicit  that 
attention  which  their  magnitude  demands. 

I.  How  ought  thofe  to  condu61:  themfelves  who  arc 
engaged  in  covenanting  with  God,  fo  that  they  may 
beft  evince  their  (incerity,  and  obtain  for  their  fouls, 
divine  confolation  ? 

II.  What  SEASONS  are  the  mofl  proper  for  the 
foleran  work  of  covenanting  with  God  ?  Ought  the 
foul  only  o,NCE,  or  muft  it  frequently  engage 
in  it  ?— On  what  particular  occafions  fhould  the  co- 
venant engagements  of  God's  people  be  renewed  ? 

III.  What  are  the  beft  means  of  preferving  a 
Chriflian's  confidence  of  his  interefl  in  the  covenaai; 


4  THE  PIOUS  COMMUNICANT. 

of  recovering  it;  and  when  it  may  be  in  any  meafure 
loft? 

IV.  In  what  way  can  thofe  obje6lions  be  re- 
moved, which  are  raifed  by  the  fearful  Iambs  of 
Chrift,  with  refpeft  to  any  fentiment  which  may  have 
been  advanced  in  the  preceding,  or  which  may  be 
declared  in  this  lefture  ? 

V.  We  fhall  endeavour  to  make  it  appear,  that  to 
covenant  with  God,  is  the  beft  preparation  for  a  pro- 
fitable approach  to  the  Holy  Supper  of  the  Lord; 
and  then, 

VI.  Make  fome  improvement  of  the  whole. 

We  are  to  Ihew,  first,  "  In  what  manner  thofe 
who  are  engaged  in  covenanting  with  God,  ought 
to  conduft  themfelves  fo  that  they  may  obtain  for 
their  fouls,  divine  confolation."  But  previoufly  to 
doing  this,  wemuft  premife  the  following  things,  viz. 

1.  That  we  would  not  be  underftood  to  condemn 
all  Chriftians  who  may  not  have  covenanted  with 
God,  precifely  in  the  manner  which  will  prefently 
be  pointed  out  ;  for  the  ways  of  God  in  the  falvation 
of  fmners,  are  free  and  fovereign  ;  he  brings  not  his 
children  within  the  bonds  of  the  covenant,  in  one 
and  the  fame  manner ;  many  pious  fouls  may  be 
found,  who,  for  want  of  a  competent  knowledge  of 
divine  truths,  are  unable  thus  to  covenant  with  God  ; 
and  yet  have,  perhaps,  a  thoufand  times  cordially 
approved  of  the  covenant,  and  taken  God  for  their 
God  ;  but,  at  the  time,  were  ignorant  that  they  were 
aftually  covenanting  with  him.  We  would  therefore 
have  it  well  underftood,  that  it  is  not  our  obje61;  to 
produce  doubts,  and  excite  alarm  in  the  minds  of 
fuch  perfons  ;  but  rather  to  eftablifli  and  confirm 
them  in  this,  *'  that  of  a  truth  the  Lord  is  their 
God." 


LECTURE  IX.  5 

2.  That  ALMOST  CHRISTIANS,  and  TEMPORA- 
RY BELIEVERS  muft  bc  on  their  guard  againfl  mak- 
ing an  improper  ufe  of  any  thing  we  may  advance ; 
and  not  fufFer  themfelves  to  indulge  a  carelefs  and 
fecure  temper.  Perfons  of  this  defcription  are  apt, 
too  fuddenly,  to  conclude,  that  they  have  taken  Je- 
hovah for  their  covenant  God.  The  covenant  being 
reprefented  as  precious  and  glorious,  their  under- 
ftanding  and  judgment  become  in  a  manner  convin- 
ced ;  yes,  there  may  arife  a  fpecies  of  defire  in  the 
foul,  and  the  language  of  almoft  Chriftians  may  be, 
who  would  not  be  in  covenant  with  God  ?  They  may 
fancy  that  when  they  made  their  confeffion  before  the 
church,  or  at  fome  other  important  period  of  their 
lives,  they  entered  within  its  bonds;  but  it  is  only  fan- 
cy, they  have  never,  in  fmcerity,  confented  with  the 
heart  to  take  the  Lord  for  their  God ;  they  have 
never  approved  of  the  covenant  in  all  its  parts  ;  they 
are  ftrangers  to  the  illuminations  of  the  Spirit,  by 
which  alone  the  foul  is  drawn  to  embrace  the  cove- 
nant, as  propofed  by  God  in  his  word;  and  their 
knowledge  of  the  truth  is  merely  fpeculative,  for  as 
yet  they  have  never  feen  their  real  lituation  before 
God,  nor  beheld  their  chara£ler. 

3.  That  the  blind  and  careless  ought  not  to 
entertain  low  and  mean  conceptions  of  the 
experimental  truths,  which  will  be  exhibited  in  this 
lefture ;  for  we  fhall  fpeak  of  things,  which  the  na- 
tural man  underjtandeth  not  ;  and  which  arefoolijhnefs 
unto  him ;  of  things  which  cannot  be  difcovered  in 
their  true  colours,  but  by  the  enlightening  influences 
of  the  Holy  Ghoft. 

Having  made  thefe  obfervations,  we  proceed  now 
to  the  fubjea  under  difcuffion,  and  ftiall  attempt  to 
fliew  how  thofe,  whofe  hearts  are  ferioufly  difpofed  to 


6  THE  PIOUS  COMMUNICANT. 

covenant  with  God,  ought  to  condu6t  themfelves,  to 
the  end  that  they  may  experience  real  fatisfaftion  and 
comfort. 

To  do  this,  it  will  be  proper  to  ftiew, 

1.  What  PREPARATORY  flcps  ought  to  betaken. 

2.  In  what  confifts  the  act  of  covenanting  with 
Cod. 

3.  What  eflPefts  it  muft  produce  in  the  foul,  in 
order  that  a  perfon  may  be  affured  of  his  having 
aflually  engaged  in  this  folemn  and  important  work. 

With  refpeft  to  the  first  point,  we  obferve,  tha^ 
they  who  covenant  with  God  muft  be  carefut, 

1.  That  they  be  not  too  hasty  in  the  perform- 
ance of  fo  ferious  a  bufmefs  ;  let  it  not,  however,  be 
underftood  that  we  would  infmuate,  in  the  leaft  de- 
gree, that  perfons  who  are  convinced  of  their  mifery, 
and  have  had  a  difcovery  made  to  them  that  the 
fervice  of  God  is  a  delightful  and  reafonable  fervice, 
can  too  quickly  gwe  themjelvts  over  to  the  Lord.  No  ; 
they  may  do  this  fmcerely,  even  from  the  very  firft  mo- 
ment of  their  being  made  alive  by  the  Spirit  of  God  ; 
for  the  ways  of  the  Lord,  in  the  converfion  of  fm- 
ners,  are  deep,  and  very  different ;  fometimes  God 
draws  the  foul  to  himfelf  with  cords  of  love,  in  a 
delightful  evangelical  manner,  fo  that  it  fees  fuch 
worthinefs  in  God,  and  is  convinced  immediately 
that  his  ways  are  ways  of  plcafantnefs,  and  all  hzs 
paths  arc  peace  ;  the  confequence  of  which  is,  that 
it  does  not  hefitate  for  a  moment,  but  inftantly  looks 
and  turns  unto  the  Lord.  Now  when  the  Lord 
leads  perfons  in  this  way,  they  cannot  poffibly  be 
too  hafty,  in  furrendering  themfelves  to  the  Lord  ; 
by  folemnly  entering  into  covenant  with  him.  But 
when  we  fpeak  of  being  too  hasty,  we  would  be 
undciUood  only  to  mcan^  that  it  is  improper  to  en- 


LECTURE  IX.  f 

gage  in  a  tranfa6lion  fo  folemn  and  of  fuch  magni- 
tude, without  much  previous  deliberation,  or,  hav-* 
ing  engaged  in  it,  to  conclude  immediately  that 
we  are  of  a  truth  brought  within  the  bonds  of  the 
covenant.  By  fuch  a  conduft  we  are  in  danger  of 
being  brought  into  a  ftate  of  fecurity,  and  of  becoming 
in  a  degree  indifferent  and  carelefs,  with  refpe6l  to 
holy  walking  with  God.  No,  beloved,  we  muji  count 
the  cojl  before  we  covenant  with  God  ;  we  muft  afk 
ourfelves  again  and  again,  is  it  our  fincere  defire  to 
be  for  ever  devoted  to  the  fervice  of  the  eternal  ? 
in  this  way  we  are  likely  to  be  eilablifhed  and  con-* 
firmed  in  this,  a  point  of  the  lafl;  importance,  that 
the  work  has  been  done  in  truth. 

2.  But  as  perfons  ought  not  to  be  too  forward,  fo 
neither  fhould  they  delay  too  much  the  im* 
portant  tranfaftion  of  folemnly  entering  into  covenant 
with  God,  as  if  by  waiting  or  poflponing  the  bufmefs, 
they  would  obtain  thofe  frames  of  heart  which  are 
necefTary  in  order  to  their  performance  of  it,  in  an  ac- 
ceptable manner.  This  is  a  miflake  into  which 
thofe  are  frequently  led,  who  juft  commence  living 
the  life  of  faith  ;  it  fprings  from  a  felf- righteous  prin- 
ciple.— They  who  are  governed  by  it,  conceive  that 
they  have  no  liberty  to  approach  unto  God,  until 
they  find  themfelves  in  fuch  a  frame,  and  pofFefs  fuch 
a  degree  of  contrition  or  faith,  as  they  have  propofed 
to  themfelves  to  be  necelTary  ;  as  foon  as  they  fhall 
attain  this  point,  then  fay  they,  "  we  are  prepared 
to  covenant  with  the  Lord  :"  hence  it  refults  that 
they  continue  long  without  the  bonds  of  the  cove- 
nant, for  they  have  not  power  to  bring  themfelves 
into  fuch  frames ;  and  therefore,  beloved,  when  the 
Spirit  may  have  convinced  you  of  fin  and  of  riahte- 
oufnefs,  give  your  hand  to  the  Lord ;  the  difooli- 


m 


8  THE  PIOUS  COMMUNICANT. 

tions  of  mind  which  are  neceflary  for  covenanting 
acceptably  to  God,  Jehovah  himfelf  muft  impart. 

3.  Thofe  who  would  enter  into  covenant  with 
God,  ought  to  be  CALM,  tranquil  and  compof- 
ed :  diftra6ling  cares  of  the  world  muft  not  be  al- 
lowed to  draw  ofF  their  minds,  nor  fhould  unbelief 
be  fufFered  to  alarm  or  bring  their  fouls  to  become 
the  fport  of  doubts  and  fears ;  on  the  contrary,  it  be- 
hoves them  to  a6t  a  rational  part  when  they  covenant 
with  God,  arid  have  the  heart  compofed.  We 
would  not  fuggeft  the  idea,  that  perfons,  who  are 
brought  into  circumftances  peculiarly  diftrefling, 
who  are  filled  with  the  extreme  of  anguiih,  by  reafon 
of  ficknefs  and  the  like,  or  who  are  in  imminent 
danger,  may  not  caft  themfelves  upon  the  Lord, 
and  in  fuch  feafons  of  diftrefs,  enter  into  covenant 
with  God. — They  may;  and  though,  by  reafon  of  the 
preffure  of  exifting  circumftances,  they  may  want  a 
tranquil  and  compofed  mind ;  yet  fuch  covenanting 
may  have  the  feal  of  divine  approbation  affixed  to  it, 

4.  Thofe  who  would  enter  into  covenant  with 
God,  ought  to  feek  to  be  prepared  for  engaging  in 
fo  folemn  a  tranfa6lion,  by  retiring  from  the  world, 
and  by  engaging  in  meditation  and  prayer  alone ; 
when  God  would  enter  into  covenant  with  Abraham, 
he  brought  him  forth  abroad,  Gen.  xv.  5.  When  Ifaac 
would  hold  converfe  with  God,  he  went  into  the  field. 
Gen.  xxiv.  63.  When  God  had  made  fuch  great  cove- 
nant promifes  unto  David,  as  thofe  recorded  in  2  Sam. 
vii.  11,  17,  it  isfaid,  that  after  Nathan  left  him,  "  he 
went  in  and  fat  before  the  Lord"  and, yielding  a  cor- 
dial confent  to  the  covenant,  faid,  "  Lord  what  is  thy 
ftrvayit,"   verfe  20.     Infecret,  or  when  alone  with 

God,  the  believers,  with  the  boldnefs  of  a  child  that 
knows  that  he  is  loved  by  his  father,  can  make  all  his 


LECTURE  IX.  9 

wants  known  to  him,  and  has  freedom  to  tell  him 
where  the  wound  bleeds,  and  where  his  burden 
preffes  moft. 

But,  perhaps,  fome  may  alk,  "  Is  it  ufeful  and  ne- 
ceffary,  when  we  covenant  with  God,  to  fet  apart  a 
feafon  for  fading  ?  we  reply,  that  in  the  word  of  God 
we  meet  with  many  inftances  of  its  having  been  done 
by  the  people  of  God.  When  Ifrael  would  enter  in- 
to covenant  with  the  Lord,  after  their  return  from  the 
Babylonifh  captivity,  they  proclaimed  a  day  for  fall- 
ing and  prayer  ;  Ezra  viii.  21 ;  and,  whenever  it  can 
be  done,  it  is  certainly  proper,  as  it  evidences  a  zeal 
and  engagednefs  on  our  part,  as  alfo  a  determination, 
through  grace,  to  be  wholly  the  Lord's.  But,  as  we 
do  not  find  the  word  of  God  enjoining  it,  as  that 
which  is  abfolutely  neceffary,  we  would  not  declare 
that  the  foul  cannot  covenant  with  its  God  without 
previoufly  fetting  apart  a  feafon  for  falling  and  pray- 
er.— There  are  fome  whofe  fituation  in  life  is  fuch 
that  it  would  be  extremely  difficult  to  obferve  fuch 
days  ; — others  are  fo  circumflanced,  that  they  would 
meet  with  much  oppoCition,  if  they  were  found  de- 
voting flated  feafons  to  it — whilfl  others,  again,  hav- 
ing made  but  fmall  attainments  in  Chriftian  knowledge 
and  experience,  might  not  find  themfelves  qualified 
to  keep  fuch  a  day  as  it  ought  to  be  kept : — There- 
fore, it  mull  be  left  to  the  difcretion  of  each  Chriftian, 
whether  it  would  be  bed  for  him  to  appoint  a  fet 
time  for  falling  and  prayer  before  he  begin  the  great 
work  of  covenanting  with  God : — At  the  fame  time, 
however,  it  mull  be  remarked,  that  the  foul,  when 
it  engages  in  folemnly  taking  the  Lord  for  its  God, 
cannot  but  wreftle  with  him,  in  prayer,  and  exprefs 
its  dependance  upon  him  for  light  and  (Irength.  Pray- 
er is  a  mean  the  bell  calculated  to   wean  the  heart 

'  Vol.  II.  B 


to  THE  PIOUS  COMMUNICAJJ'T. 

from  earth,  and  elevate  the  afFeflions  to  heavenly  ob- 
jeds. 

5.   Thofe  that  would  enter  into  covenant  with  God, 
having  in  fecret  called  upon  .the  name  of  Jehovah, 

OUGHT    SERIOUSLY     TO     INVESTIGATE    ALL    THE 

PARTS  OF  THE  COVENANT:  For it  has been  already 
fhewn,  that  the  confent  which  the  foul  yields  is  a  ra- 
tional one  ;  in  order  to  which,  every  thing  belonging 
to  the  covenant  ought  to  be  diftinftly  known,  and 
fully  underftood.  When  we  ipeditate  on  the  feve- 
ral  parts  of  the  covenant,  we  ought  not  limply  to  aim 
at  informing  the  judgment,  but  at  exciting  love  in  the 
heart.  For  inffcance  :  Do  we  contemplate  the  God  of 
THE  COVENANT  as  one  pofleffed  of  glorious  perfec- 
tions, and  as  one,  who,  although  elevated  above  prin- 
cipalities and  powers,  and  adored  by  feraphim  and 
cherubim,  yet  is  not  afhamed  to  reveal  himfelf  as  wil- 
ling to  become  the  God  of  fmners  ?  Do  we  contem- 
plate the  Mediator  of  the  covenant  in  his  fulnefs, 
amiablenefs,  and  precioufnefs ;  and,  at  the  fame  time, 
view  the  Holy  Spirit  as  that  divine  being  who 
fweetly  influences,  and  powerfully  operates  upon  the 
heart  ?  Do  we  confider  the  perfons  who  are  invit- 
ed, in  the  gofpel,  to  come  within  the  bonds  of  the 
covenant,  as  creatures  unable  to  extricate  themfelves 
from  their  mifery,  and  fo  oppofed  to  God  and  his  co- 
venant, that  they  fpurn  the  idea  of  accepting  its  of- 
fers ?  Do  we  refle£t  on  the  demands  which  God 
makes  in  the  covenant  as  being  fo  reafonable,  and  fo 
well  calculated  to  meet  the  fmner's  inability,  and  alfo 
on  the  precious  promises  which  the  covenant  con- 
tains, the  promifes  of  grace  here,  and  of  glory  here- 
after ;  and  finally,  that  upon  our  consenting  to- 
the  covenant,  with  a  believing  heart,  we  may 
be  bold  to  afic  of  God,  agreeably  to  thofe  promifes. 


LECTURE  IX.  It 

all  things  which  we  need  ?  Is  it  poflible  that  the  foul 
can  refrain  from  adoring  and  admiring  a  God  fo  holy 
and  gracious  ?  muft  it  not  glow  with  ardent  affec- 
tions towards  him  ?  It  is  not  an  uncommon  cafe  for 
the  children  of  God  to  commence  examining  the  fe- 
veral  parts  of  the  covenant,  under  the  experience  of 
much  barrennefs  and  deadnefs  of  foul,  and  to  end  the 
fcrutiny  not  only  much  animated,  but  enabled  cor- 
dially to  confent,  and  fay  amen  to  all  its  contents. 

6.  But,  as  thofe  who  covenant  with  God  have  ob- 
ftacles  frequently  thrown  into  their  way,  they  mufl  be 
on  their  guard,  left  the  wiles  of  their  fpiritual  ene- 
mies keep  them  from  doling  with  the  Lord  as  their 
God. — For  this  purpofe, 

A.  Let  not  your  fouls  be  deterred  from  covenant- 
ing with  God,  becaufe  it  is  fuggefted,  that  h  e  i  s  a 
God  of  infinite  glory  and  majesty.  There 
is,  indeed,  great  reafon  why  you  ftiould  be  humbled 
into  the  very  duft  in  his  prefence,  and  cry  out,  "  Who 
"  am  I,  that  I  fhould  be  allowed  to  treat  with  fuch  a 
*'  glorious  and  holy  being  ?"  But,  at  the  fame  time, 
it  muft  be  remembered,  that  Satan  imprelfes  the  mind 
with  a  fenfeofthe  majefty  of  Deity,  not  to  honour  him, 
but  to  alarm  and  terrify  you :  therefore,  when  he  af- 
faults  you  in  this  way,  reply  to  the  tempter  thus, 
"  It  is  a  truth,  the  Eternal  is  infinitely  exalted  above 
"  all  created  intelligences,  and  feated  on  a  throne  of 
"  majefty  ;  yet,  as  a  covenant  God,  he  manifefts  him- 
"  felf  as  one  who  abounds  with  love,  grace,  and  mer- 
"  cy.  He  has  proclaimed  his  name  the  Lord,  the  Lord 
"  God,  merciful  and  gracious,  long-fuffenng,  abundant 
"  in  goodnefs,  JJiewing  mercy  unto  thovjands.  He  has 
*'  told  us,  that  as  a  father  he  pitieth  them  that  fear- 
"  him,  and,  that  like  the  tender  mother,  who  cannot 
^'  but  have  corapaffion  on  her  fucking  child^  he  cannot 


12  THE  PIOUS  COMMUNICANT. 

*'  but  regard  the  children  of  his  love ;  that  he  will  • 
"  not  break  the  bruifed  reed  nor  quench  the  fmoking 
"  flax,  and  that  he  will  turn  his  hand  upon  the  little 
"  ones."  Thus  to  oppofe  the  arch  fiend,  will  be  a 
mean  of  removing  any  fears  which  may  have  been  raif- 
ed  in  your  minds,  by  a  view  of  God,  as  one  glorious 
in  holinefs,  and  of  terrible  majefly. 

B.  Be  not  difcouraged  from  covenanting  with  God, 
becaufe  you  conceive  yourfelves  too  fmjul,  and  too 
UNWORTHY,  to  engage  in  a  tranfa6lion  of  fuch  a 
iblemn  nature.  It  is  right  to  appear  little  in  our 
own  eyes,  and  to  be  humbled  when  we  come  into 
the  prefence  of  Jehovah;  but  our  fmfulnefs  and 
unworthinefs  ought  not  to  keep  us  from  God.  There- 
fore, fay  not,  "  We  dare  not  go  unto  God ;  for  our 
'■'■  fms  have  reached  unto  the  very  heavens,  and  are  in 
*'  number  as  the  fand  on  the  fea-lhore ;"  but  rather 
confefs  before  the  Lord  your  fms,  and,  venturing  into 
his  prefence,  let  this  be  the  language  of  your  hearts, 
"  Lord,  we,  who  are  the  moft  unworthy  of  Adam's 
**  finful  race,  come  to  thee,  that  we  may  be  faved ; 
"  not  becaufe  we  merit  that  falvation,  but  becaufe  thy 
"  grace  is  free  and  fovereign." 

C.  Let  not  your  hearts  be  prevented  from  cove- 
nanting with  God,  by  the  various  artifices  which 
Satan  may  ufe  for  this  purpofe.  He  will  not  quietly 
fuffer  fouls  to  be  wrefted  from  his  fervice;  but  will 
do  all  in  his  power  to  keep  them  bound  in  his  chains, 
and  prevent  them  from  going  fo  far  as  to  ihake  off 
his  authority.  a;id  furrender  themfelves  wholly  to  God. 
At  one  time  he  will  fuggell  that  your  sins  are  too 
great;  at  another,  that  if  you  were  to  enter  into 
covenant  with  God,  you  would  prove  unfaithful 
to  him.  But  be  not  difcouraged;  thefe  are  fuggelk- 
jpns  of  Satan  :   his  raging  thus  is  an  evidence  that 


LECTURE  IX.  ij 

•  you  are  no  longer  his ;  and  therefore,  be  bold  to 
devote  yourfelves  to  the  Lord,  as  your  God,  and 
portion. 

D.  Say  not  that,  "to  hold  fuch  an  inter- 
"  COURSE  with  the  God  of  heaven  and  earth,  is  a 
*'  WORK  too  great ;  fay  not,  it  is  a  thing impoffible, 
*'  that  by  fuch  a  fimple  ad  as  that  of  yielding  our  con- 
"  fent  to  the  covenant,  we  can  be  admitted  within  its 
"  bonds."  It  is  granted  that  if  we  confider  the  mat- 
ter as  a  tranfaflion  of  creatures  with  the  great  Su- 
preme, it  is  a  work  too  great  even  for  the  moft  ex- 
alted feraph  to  engage  in ;  but  if  we  contemplate 
the  chara£ler  of  God,  it  cannot  be  a  work  too  great; 
for  fuch  is  his  goodnefs,  that  it  will  induce  him  to 
difplay  fuch  condefcending  grace.  And  is  God 
thus  difpofed  to  deal  with  you,  what  fhould  with- 
hold you  from  that  intercourfe  with  him  to  which  his 
word  encourages  you  ? 

7.  Thofe  who  enter  into  covenant  with  God, 
mufl  do  it  depending  on  the  divine  and  gracious 
INFLUENCES  of  the  Holy  Spirit.  It  is  not  enough 
that  the  underflanding  be  in  fome  degree  illuminat- 
ed, and  that  the  judgment  be  rationally  convinced, 
but  the  heart  muft  be  enlivened,  and  rendered  adive 
and  zealous  for  God;  it  is  however  the  Holy  Ghoft 
alone,  who  can  produce  life  in  the  foul,  and  an  en- 
gagednefs  in  thefervice  of  Jehovah.  If  therefore  you 
would  approve  yourfelves  fmcere  and  earneft  in  this 
work,  and  rife  fuperior  to  the  accufations  of  your 
enemies  ;  take  the  Spirit  with  you,  covenanting  with 
your  God. 

Thefe  things,  we  conceive,  merit  the  particular  at- 
tention of  fuch  as  would  covenant  with  God,  and 
f^v'ear  to  be  his  for  ever. 

But,  In  what  consists   the   act  of  cqve- 


14  THE  PIOUS  COMMUNICANT. 

NANTiNG    ITSELF?    Wc  bclievc,  in  reply  to  this 
queftion,  that  more  is  experienced  than  it  is  poflible 
to  exprefs  by  words;    efpecially  when  the  foul  is 
wafted  along  by  the  gales  of  the  Spirit,  and  it  is 
enabled  to  enter  on  the  work  with  much  light,  ani- 
mation, and  engagednefs.       Yet,    fufFer  us  to    re- 
mark, that  the  perfon  who,  agreeably  to  the  prepara- 
tion of  heart  juft  defcribed,  is  about  to  yield  his  con- 
fent  to  the  covenant,  will  humble  himfelf  before 
the  Lord,  and  on  this  wife,  addrefs  the  Moft  High : 
"  Lord,  I  am  now  about  to  make  the  great  choice, 
"  either  of  ferving  thee  or  the  world;  I  will  no  longer 
"  halt  between  two  opinions ;  already  too  long  have  I 
*'  been  indifferent,  and  given  my  heart  away  to  fin, 
"  Satan,  and  the  world ;  I  have  counted  up  the  coft, 
?'  and  with  care  examined  all  the  parts  of  that  cove- 
"  nant,  which  thou  haft  propofed  for  my  acceptance, 
**  and  now,  in  thy  prefence,   I  folemnly  renounce 
"  all  my  former  purfuits  i   neither  fhall  Satan  or  the 
*'  world  any   more  poffefs  my  heart,   or  keep  me 
*'-  longer  in  their  chains ;  and.  Lord,  I  further  profefs 
"  to  choofe  thee  for  my  God,  and  cordially  to  con- 
*'  fent  to  all  that  the  covenant  propofes.     Doft  thou 
"  require  that  I  deny  my f elf,  take  up  my  crojs,  and 
*'  follow  Jefus  ?  be  it  fo,   I  am  perfeftly  fatisficd ;   I 
'•  wiih  to  be  faved  in  no  other  way  but  in  that  by 
"  which  thou  mayeft  be  glorified.     Wilt  thou  then, 
"  O  God,  who  art  fo  glorious  a  being,  become  my 
'•'  God  ?   Art  thou  willing  to  fave  a  wretch  like  me  ? 
'•  Amen,  lo,   I  am  here,    I  will  be  for  ever  thine. 
"  And  this  I  declare,  not  only  with  my  lips,  but 
''•  with  my  heart.     Unto  thee  I  give  myfelf,  body, 
"  foul,  and  all  that  I  am  and  have, — 1  do  it  with  the 
"  dccpcft   humility;   for  thou  art  the  High  and 
'•  Holy  One,  who  inhabiteft  eternity,  J^nd  I  ^  poor 


LECTURE  IX.  15 

*'  unworthy  cfeaturc,  and  worm  of  the  duft.  I  do 
"it  alfo  IN  FAITH,  with  my  eye  direfted  to  the 
"  Lord  JeCus  alone,  and  to  his  one  facrifice  made 
"  upon  the  crofs ;  which  is  the  only  ground  of  my 
"confidence.  Yes,  Lord, — I  do  it,  sensible  of 
*'  my  INABILITY  ;  I  am  aware,  that  if  I  depended 
"  on  myfelf,  or  upon  any  ftrength  of  my  own,  I 
"  ftiould  not  continue  faithful  to  thee  one  moment : 
*•'  but  I  expe6l,  from  the  promifes  of  the  covenant, 
*'  that  all  neceffary  grace  will  be  imparted :  and, 
"  therefore,  O  Triune  God,  I  take  thee  for  the  por- 
"  tion  of  my  foul, — thee.  Father,  for  my  Father,— 
"  thee,  BLESSED  Jesus,  for  my  Redeemer  and  my 
"  Saviour,  for  my  Prophet,  Prieft,  and  King,  to  be 
"  taught,  conduced,  and  governed  by  theej  and 
"  thee,  God  the  Holy  Ghost,  for  my  Counfellor, 
"  Guide,  and  Comforter.  And  all  this  I  do  with 
"  full  confent  of  heart,  and  fmcerity  of  foul :  for  unto 
*'  me  thou  art  an  obje61:  fo  glorious  and  amiable,  that 
"  all  my  afFe£lions  centre  in  thee  alone."  Lan- 
guage like  this  in  fome  meafure  exprefles  the  exer- 
cifes  of  the  foul  in  the  aft  of  covenanting  with  God. 
Such  are  its  views,  and  fo  loft  is  it  in  admiration, 
that  words  cannot  fully  defcribe  them.  It  is  con- 
ftrained  to  cry  out  with  David,  2  Sam.  vii.  20,  /i 
this  the  manner  of  man,  0  Lord  God,  and  "what  can 
David  Jay  more  ?  For  thou,  O  Lord  God,  knoweft 
thy  fervant.  Do  any  now  enquire  what  pofture  of 
body  is  moft  proper,  when  a  perfon  is  engaged 
in  covenanting  with  God  ?  we  would  reply,  on  this 
point  pofitive  direftions  cannot  be  given.  How- 
ever, we  remark  that  that  pofition  is  moft  fuitable, 
which  beft  exprelTes  our  reverence  and  refpecl  for 
God.  On  examining  the  facred  Scriptures,  we 
fiad,  that  the  people  of  God,  when  in  the  acl  of 


i6  THE  PIOUS  COMMUNICANT. 

covenanting,  have  ufed  diflFerent  poftures.  When 
Ifrael  covenanted  with  God,  they  Jlood  before  the 
Lord,  Neh.  ix.  2.  Abraham  fell  upon  his  face,  or 
kneeled,  Gen.  xvii.  17.  Is  it  done  in  a  (landing 
pofture  ?  it  intimates  our  wilHngnefs  and  readinefs, 
as  fervants,  to  obey  the  precepts  of  the  Lord.  Is  it 
done  kneehng  ?  it  ftievvs  our  humiHty,  as  alfo  that 
we  are  encouraged  to  touch  the  fceptre  of  grace 
prefented  to  us.  In  covenanting  with  God,  the 
VOICE  is  fometimes  heard.  Thus,  Ifrael  is  faid  to 
have  ufed  a  loud  voice,  2  Chron.  xv.  14.  This  they 
did  to  exprefs  their  earneftnefs  and  fincerity.  Some- 
times we  fubfcribe  with  the  hand  to  the  Lord,  Ifai. 
xhv.  5 ;  by  which  a6l  we  declare,  that  the  contraft 
is  irrevocable  by  us.  Sometimes  the  foul,  in  cove- 
nanting, binds  itfelf  by  the  folemnity  of  an  oath. 
Does  God,  fays  the  foul,  whofe  nature  is  un- 
changeable, whom  I  am  bound  to  believe  on  his 
mere  declaration,  to  difplay  the  immutability  of  his 
counfel,  confirm  it  with  an  oath  ?  Heb.  vi.  17, — I  too 
will  fwear,  that  /  will  keep  his  righteous  flatutes. 
Hence  the  a61:  of  covenanting  with  God  is  called  a 
yielding  of  ourfelves  unto  tjie  Lord,  2  Chron.  xxx.  8. 
As  if  the  Lord,  on  his  part,  faid,  "  I  oflFer  thee  my 
"  hand;  lay  hold  of  it  with  confidence:" — At  firft, 
filled  with  aflonifhment,  and  loft  in  admiration,  the 
foul  afks,  "  Is  it  poffible  that  I,  who  am  polluted, 
*«  vile,  and  finful,  in  the  higheft  degree,  may  join 
"  hands  with  the  Immaculate  and  infinitely  holy 
"  God?" — but  immediately  it  remembers  the  one  fa- 
ciifice  made  by  Jefus  on  the  crofs;  and  the  Spirit  at 
the  fame  time  uniting  the  foul  to  God,  by  the  bonds 
of  faith  and  love, — it  ceafcs  to  refufe,  and  yields  to 
the  gracious  propofal.  Is  not  this  what  David  terms 
making  a  covenant  with  facrifice  ?   Pfalm  1.  5. 


lECTURE  IX.  17 

Now,  has  any  perfon,  in  this  or  in  a  fimiiar  man- 
ner, concluded  a  covenant  tranfa^lion  with  God  ? 
certain  efFefts  are  neceflarily  {jroduced,  by  which  he 
is  enabled  to  fatisfy  himl'elf  that  he  hath  really  cove- 
nanted with  God.  For  inftance :  after  the  folemn 
bufinefs  is  completed,  does  not  the  foul  experience 
more  light,  and  a  flronger  confidence;  a  joy  un- 
fpeakable,  and  an  inward  fatisfaflion  in  all  the  ways 
of  God  ?  Is  it  not  excited  to  praife,  admire,  and 
adore  God,  for  having  condefcended  to  covenant  with 
fuch  a  worm  Jacob  ?  Does  not  fuch  a  view  of  God's 
condefcenfion  produce  humility  of  heart,  and  make 
the  foul  appear  fo  little  in  its  own  eyes,  that  with 
Abraham  it  mufl  exclaim.  Gen.  xviii.  27,  Who  am  /, 
that  I,  who  am  but  duji  and  aJJies^  have  taken  upon  me 
tofpeak  unto  the  Lord  ? 

In  a  word,  when  the  foul  has  been  engaged  in  co- 
venanting with  God,  will  there  not  be  defires  excited 
to  have  fin  mortified,  to  be  more  holy,  and  to  live 
more  to  the  glory  of  God.  What  inference  muft 
the  foul  now  deduce  from  all  thefe  experiences,  but 
that  it  hath  covenanted  with  the  Lord,  not  merely 
in  form,  but  with  fincerity  of  heart,  and  that  God 
himfelf  hath  fet  his  feal  of  approbation  to  the  folemn 
work,  and  engaged  to  be  our  God  ? 

But  it  is  fometimes  the  cafe,  that  the  foul  is  filled 
with  fears;  and  wanting  confidence,  it  dares  not  pro- 
ceed to  fuch  a  length  as  to  take  Jehovah  for  its  co- 
venant God.  It  has,  indeed,  ardent  defires  after 
him  :  it  cordially  acquiefces  in  his  difpenfations  :  it 
can  fay,  "  Lord,  I  would  rather  die  at  the  feet  of  Je- 
*'  fus,  than  return  to  the  fervice  of  fin,  Satan,  or  the 
*'  world." — And  docs  not  all  this  amount  to  an  ac- 
tual furrender  of  the  foul  to  God  ?  Though  it  can- 
not, at  the  time,  view  it  as  fuch,  yet,  when  it  fliall 
Vol.  II.  C 


li  THE  PIOUS  COMMUNICANT. 

pleafe  the  Lord  to  enlighten  the  underftanding  moie, 
to  make  the  oppofition  of  the  enemy  in  fome  mea- 
fure  to  ceafe,  and  enable  it  to  furvey  its  former  ex- 
ercifes;  its  language  then  will  be,  "  Are  thefe  the 
"  exercifes  of  thofe  who  yield  confent  to  the  cove- 
"  nant  ?  I  have  not  the  leafl  remaining  doubt  but  I 
^'  have  done  it  more  than  once."  Then  it  experi- 
ences that  God  is  good  and  gracious;  and  afcertains 
the  import  of  the  expreffion,  /  am  your  God.    Thus, 

Agreeably  to  the  firft  thing  propofed,  we  have 
feen  the  manner  in  which  a  foul  ought  to  condu£l 
itfelf,  when  in  the  aft  of  covenanting  with  Jehovah. 

The  SECOND  point  to  be  difeufled  was,  What  is 
the  mofl;  fuitable  time  for  fuch  a  tranfaftion  ?  Ought 
it  to  be  done  but  once,  or  muft  the  Chriflian  fre- 
quently engage  in  it  ?  And  if  fo,  on  what  particular 
occafions  ought  the  covenant  engagements  of  God's 
people  to  be  renewed  ? 

1.  As  for  the  time  when  the  foul  fliould  enter 
into  this  covenant,  it  has  already  been  remarked,  that 
it  neither  ought  to  be  done  too  haftily,  nor  Ihould  it 
be  too  long  delayed.  The  time  cannot  be  precifely 
limited.  It  can  only  be  obferved,  that  if,  Chriflian, 
thou  art  made  rightly  to  know  thyfelf ; — if  thou  doft 
difcover,  that  every  thing  propofed  by  God  in  the 
covenant,  is  worthy  of  thy  love  and  acceptance ; — - 
and  if  thy  foul  be  inclined  by  the  Spirit  of  God  to 
taJvC  the  Lord  for  thy  God : — certainly  then  it  be- 
comes thee  to  enter  within  the  bonds  of  the  cove- 
nant. 

2.  Do  any  enquire,  Whether  a  perfon  muft  once 
only,  or  repeatedly  engage  in  covenanting  with 
God  ? — I  anfwer,  It  is  a  fa61:,  that,  upon  having 
once  yielded  a  cordial  alTent  to  all  that  the  covenant 
propofes,  we  muft  always  continue  to  be  the  cove- 


LECTURE  IX.  i^ 

nant  people  of  God ;  for  the  gifts  and  calling  of  God 
are  without  repentance.  But  flill,  in  order  to  our 
living  comfortably,  and  being  animated  on  the  way, 
we  mull  not  fimply  once  choofe  the  Lord  for  our 
covenant  God,  but  the  folemn  a6l  mull  be  repeated. 
We  cannot  too  frequently  renew  our  engagements  to 
be  the  Lord's  for  ever. 

It  often  occurs,  that  the  Chrillian  doubts  of  his 
having  actually  entered  into  covenant  with  God. 
But  nothing  can  better  remove  his  doubts,  and  aflfure 
him  of  his  having  done  it  in  truth,  than  to  go  im- 
mediately to  the  Lord,  and  fay,  "  Lord,  I  am  ftill 
*'  wilhng  to  take  thee  for  my  covenant  God,  and  if  I 
"  have  never  before,  I  will  now  do  ft  in  the  fincerity 
"  of  my  heart." 

Again,  There  are  fcafons  when,  overtaken  "by 
temptations,  he  falls  into  fin,  becomes  unfaithful 
to  his  God,  and  confequently  lofes  his  wonted  con- 
fidence in  him.     Shall  he  rife  acrain,  and  be  reflored 

^  .  .         . 

to  his  former  fituation  ?   let  him  dire6lly  go  to  the 

Lord,  and  again  devote  himfelf  to  his  fervice.  In 
this  way  the  Eternal  is  glorified,  and  the  intentions 
of  the  enemy  defeated. 

But  the  conduft  of  God  himfelf  will  be  the  beft 
guide  to  us  in  this  point.  He  did  not  content  him-» 
felf  with  once  making  a  gracious  covenant  with  the 
believing  patriarchs,  but  often  repeated  it.  Firft,  he 
covenanted  with  Adam  after  his  fall,  and  then  with 
Noah,  both  before  and  after  the  flood.  Me  frequent- 
ly made  a  covenant  with  Abraham,  and  afterwards 
renewed  the  fame  with  Ifaac  and  Jacob,  with  David 
and  other  faints.  But  why  did  God  fo  frequently  co- 
venant with  his  people,  if  not  to  teach  them  that  he 
was  fmcere  in  the  declarations  which  he  had  made, 
.;;nd  to  reraove  from  their  minds  every  caufe  of  un- 


2t>  THE  PIOUS  COMMUNICANT. 

belief  and  fear.  Now,  has  God,  who  is  unchangea^ 
ble  in  his  nature,  and  under  no  neceflity  of  making 
a  covenant  with  his  people,  repeatedly  renewed  his 
engagements  with  them,  to  manifeft  his  earneftnefs 
and  faithfulnefs,  and  to  remove  all  doubts  on  their 
part?  is  it  not  reafonable  that  we,  who  are  finful  and 
unfaithful  creatures,  and  inclined  to  err  daily,  fliould 
often  renew  thofe  folemn  engagements  which  we 
once  have  entered  into  with  him,  and  thus  evidence 
to  the  Lord,  that  we  purpofe,  through  grace,  to 
cleave  to  him  for  ever. 

3.  On  what  particular  occasions,  ought  God's 
people  to  renew  their  covenant  ? 

A.  Children  of  God,  you  cannot  do  it  too 
FREQUENTLY,  though  it  ftiould  bc  done  daily; 
yea,  though  every  time  you  approach  unto  God  in 
prayer,  you  fhould  fay,  "  Lord,  thou  art  the  objeft 
"  we  conllantly  feek :  thee  we  choofe  for  our  por- 
*'  tion :  in  thee  all  our  afifeflions  are  placed." 

B.  It  ought,  efpecially,  to  be  done  at  times 
WHEN  the  light  OF  God's  GRACE  fhiucs  with 
unufual  fplendour  upon  the  foul, — when  God  ani- 
mates and  enlivens  the  heart,  either  in  fecret  or  un- 
der the  miniftrations  of  his  word.  Such  feafons  muft 
not  be  unimproved.  Then  the  hand  mufl  be  again 
given  to  the  Lord : — then  you  Ihould  of  anew  de- 
vote yourfelves  to  his  fervice.  Thus  your  fouls 
would  become  eflablifhed  more  and  more  in  the 
w^ys  of  Chriftianity,  and  you  learn  to  live  by  faith  : 
For  if  afterwards  it  Ihould  pleafe  God  to  withhold 
his  grace,  and  caufe  you  to  experience  fome  degrees 
of  darknefs,  you  might  comfort  your  hearts,  and  fay, 
*'  We  are  no  flrangers  to  God.  At  fuch  a  time,  or^ 
"  fuch  a  feafon,  we  are  certain  we  gave  ourfelves  to 
^'  the  Lord,  and  did  it  uprightly." 


LECTURE  IX.  21 

C.  The  people  of  God  ought  to  renew  their  co- 
venant with  him  on  all  folemn  occafions,  fuch  as 
days  fet  apart  for  falling  and  prayer,  and  for  com- 
memorating the  dying  love  of  Chrift  in  the  facra- 
ment  of  the  fupper.  At  fuch  fcafons  we  are  efpe- 
cially  called  to  engage  in  an  examination  of  the 
ftate  of  our  hearts,  and  of  our  conduft  before  the 
Lord.  Such  an  inveftigation  will  lead  us  to  difco- 
ver  that  we  have  offended  him,  times  and  ways  with- 
out number.  Now,  what  can  be  more  to  our  ad- 
vantage and  comfort,  than  to  return  unto  God,  with 
confeffion  of  fin  and  contrition  of  heart,  and,  in  his 
flrength,  again  pledge  ourfelves  to  be  true  to  him. 
The  Scriptures  exprefsly  mention  that  the  faints  ob- 
ferved  days  of  falling  and  prayer,  on  which  they 
were  to  covenant  with  God. 

D.  The  people  of  God  are  called  to  ren^w  their 
covenant,  when  they  enter  upon  arduous  and 
IMPORTANT  offices,  or  are  called  in  providence  to 
change  their  fituation  in  life.  At  fuch  feafons  they 
(land  in  need  of  much  grace,  in  order  that  they  may 
continue  faithful  to  their  covenant  engagements: 
and  therefore,  previous  to  entering  upon  fuch  under- 
takings, it  behoves  them  folemnly  to  approach  God, 
and  fay,  "  Lord,  we  undertake  this  work,  not  with 
"  a  view  to  break  our  covenant  engagements  with 
*'  thee,  nor  in  any  refpe6l  to  weaken  them.  And 
"  to  evidence  this,  we  humble  ourfelves  before  thee, 
*'  and  look  to  thee  as  our  covenant  God,  for  all 
"  needful  grace  to  enable  us  faithfully  to  difcharge  the 
"  duties  of  our  ftation." 

E.  Chiiftians  muft  renew  their  covenant  when 
they  FALL'into  any  grievous  fins;  then  is  the  time 
to  fet  apart  a  day  for  fading  arid  prayer.  When  Da- 
vid had  committed  thofe  grofs  fins,  mentioned  in  the 


22  THE  PIOUS  COMMUNICA^IT. 

fifty-fiifl  Pfalm,  he  was  deprived  of  the  joy  of  God's 
falvation,  and  it  was  never  reftored  to  him  till  he 
was  brought  to  confefs  them ;  to  feek  the  face  and 
favour  of  God ;  and  to  furrender  himfelf  again  to 
the  Lord.  On  fuch  occafions  it  is,  believers,  that 
you  ought,  with  ftiame  and  confufion  of  face,  to  con- 
fefs your  tranfgreffions,  to  take  refuge  in  the  blood  of 
Chrift,  and  bind  yourfelves  afrefh  to  the  Lord. 

F.  The  covenant  mull  be  renewed  when  you  are 
brought  into  extraordinary  difficulties,  when  afflic- 
tions opprefs  you,  or  when  you  are  brought  to  a  bed 
of  ficknefs,  or  to  a  dying  hour.  It  is  then  a  fit  fea- 
fon  to  give  your  hearts  to  God,  to  refolve  that  what- 
ever may  befall  you,  you  will  cleave  to  the  Lord, 
and  to  take  confolation  from  this,  that  though  your 
houfe  be  not  Jo  with  God,  yet  he  hath  made  with  you 
an  everlajling  covenant,  well  ordered  in  all  things  and 
Jure,  and  which  muft  be  all  your  Jalvation  and  all 
your  defire. 

The  THIRD  fubjeft  which  comes  under  confidera- 
tion,  is,  "  what  are  the  befl  means  of  preferving  a 
Chriflian's  confidence  of  his  intereft  in  the  covenant; 
and  of  recovering  it,  when  it  may  be  in  any  meafure 
loft." 

L  To  PRESERVE  the  confidence  of  faith,  God's 
covenant  people  are  to  endeavour,  through  grace,  to 
difcharge  the  following  duties,  viz. 

A.  Endeavour  to  keep  conftantly  alive  the  prin- 
ciple of  LOVE  to  God  in  Chrift:  let  your  efteem  of 
him,  and  your  holy  affeflions  be  exprefled  by  a  fre- 
quent declaration  of  your  regard  for  him  ;  of  your 
ftrong  dcfires  after  him,  and  of  your  fixed  purpofe 
of  cleaving  to  him  :  there  is  nothing  with  which  the 
Lord  Jefus  is  more  delighted,  than  with  his  people's 
alfetlion  towards  him  ;  hence  we  find  thefe  extraor- 


LECTURE  IX.  23 

dinary  expreflions  in  the  Canticles,  '•'  thou  hajl  ra- 
vifitd,  my  heart  loith  one  of  thine  eyes,  Songs,  iv.  q : 
Turn  away  thine  eyes  from  me,  for  they  have  cvercoync 
me,  Chap.  vi.  5 :  My  defire  is  towards  thee."  As  love 
is  faid  to  be  the  whetftone  which  fharpens  love,  fo 
the  Lord  Jefus  promifes,  John  xiv.  23,  ''  If  d  man 
love  me,  my  Father  will  love  him,  and  we  will  come 
Unto  him,  and  make  our  abode  with  him  :"  and  again. 
Prov.  viii.  17,  "  /  love  them  that  love  me."  Are  there 
fo  many  great  and  precious  promifes  to  thofe  who 
love  the  Lord  ?  what  can  tend  more  to  preferve  our 
friendfhip  and  intimacy  with  God,  than  the  exercife 
of  love  to  him  ? — what  is  it  that  gives  the  higheft 
perfection  to  conjugal  happinefs  ?  is  it  not  mutual 
love  ?  and  what  unites  the  foul  in  the  clofeft  bands 
to  God,  and  creates  a  holy  boldnefs  in  his  prefence  ? 
it  is  love  afcending  like  incenfe  towards  heaven,  and 
reciprocated  by  the  God  of  love.  But  if  we  would 
expe6i;  that  our  love  ftiould  meet  with  a  gracious 
return,  we  mull  be  careful  that  it  be  an  undivid- 
ed love,  excluding  felf-love  and  the  love  of  the 
creature  ;  for  God  is  a  jealous  God,  and  will  have 
the  whole  heart. 

B.  To  preferve  the  confidence  of  faith,  it  is  farther 
neceffary,  that  the  people  of  God  become  intimate- 
ly acquainted  with  him  ;  '•'  acquaint  tJiyfdf  with  God, 
and  he  at  peace,"  Job.  xxii.  21.  We  muft  meditate 
much  upon  the  divine  pcrfe6lions,  efpecially  thofe 
which  are  difplayed  in  the  covenant  of  grace  ;  we 
mufl  acquaint  ourfelves  with  him,  by  keeping  up  a 
conllant  intercourfe  with  him,  by  the  exercife  of 
faith;  by  earned  prayer;  by  freely  confulting  with 
him,  and  by  fpeaking  of  him  to  others.  In  a  word, 
we  acquaint  ourfelves  with  God,  by  converlinp  with 
him  in  fecret,  and  by  praifmg  hi;xi  in  pfahns,  hymns. 


^4  THE  PIOUS  COMMUNICANT. 

and  fpiritibal  Jongs.  'E>y  fuch  an  intercourfe  with  him, 
we  fhall  obtain  the  chara6ler  given  to  Noah  in  the 
fixth  of  Genefis,  "  That  he  walked  with  God."  And 
then  we  may  expeft  that,  according  to  his  gracious 
word,  he  will  reveal  his  fecrct  to  us  :  that  when  we 
cajl  our  burdens  upon  him,  he  will  fujluin  us,  and 
that  he  will  give  us  the  dejires  of  our  hearts. 

C.  In  order  to  maintain  a  well-grounded  confi- 
dence refpefting  our  covenant  relation  to  God,  we 
jnufl  be  CIRCUMSPECT  in  our  condu6i:,  as  it  refpefts 
our  neighbour  and  ourfelves,  as  well  as  God ;  for, 
when  we  become  unwatchful  over  ourfelves,  negle6l 
our  duty  towards  our  neighbour,  or  indulge  in  any 
fin,  we  may  expetl  that  God  will  have  a  co7itroverfy 
xoith  us,  and  hide  his  face  from  us.  We  fhall  then  fit 
in  darknefs,  and  be  unable  to  approach  with  boldnefs 
to  the  throne  of  grace;  and  thus  we  fhall  be  taught 
by  fad  experience,  that  a  God  of  fpotlefs  purity  will 
be  ferved  in  a  holy  manner,  and  that  it  h  an  evil 
thing  and  hitter,  to  fn  againfl  him. 

D.  But  however  watchful  we  may  be,  we  mufl  re- 
member that  we  are  but  men,  and  finful  men,  prone 
to  flumble  and  fall.  In  order,  therefore,  that  the 
ground  of  our  confidence  may  not  be  removed,  we 
mud  fufFer  no  fin  to  remain  unconfessed  and 
unrepented  of.  When  we  fall,  we  mufl  rife  and  return 
to  God,  and  feek  for  pardon  through  the  blood  of 
Chrill,  agreeably  to  the  encouragement  and  exhorta- 
tion of  the  Apoftle,  ijohnii.  i.  My  little  children,  thcfc 
things  I  write  unto  you,  that  ye  fin  not ;  and  if  any  man 

fin,  we  have  an  advocate  vnth  the  Father,  Jefus  Chrifi  the 
righttous,  who  is  the  propitiation  for  our  fins.  Though 
we  depart  from  God,  yet  if  we  return  unto  him  with 
humble  confcffion  of  our  fin,  and  faith  in  the  Media- 
tor, he  will  yet  rejoice  over  us  to  do  icsgoodj  his  kind' 


LECTURE  IX.  35 

ntfs  Jliall  not  depart  from  us,  nor  JJiall  the  covenant  of 
his  peace  be  removed. — When  a  child  has  committed 
a  fault,  if  he  continues  obflinate,  and  difobedient,  he 
meets  the  difpleafure  of  his  father ;  but  if  he  fubmits 
to  his  authority,  with  fuitable  contrition,  the  compaf- 
fionate  father  forgives  him,  and  receives  him  to  his 
favour ;  juft  fo  our  heavenly  Father  deals  with  his 
children.  When  they  tranfgrefs,  and  continue  in- 
fenfible  of  the  offence,  they  may  expeft  his  frowns, 
or  his  chaftizing  rod  j  but  if  they  return  to  him  with 
humble  confeflion  of  their  fins,  his  language  towards 
them  is,  "  As  a  father  pitieth  his  children,  fo  the  Lord 
*'  pitieth  them  that  fear  him,"  Pf.  ciii.  13. 

E.  That  the  people  of  God  may  preferve  the 
confidence  of  faith,  nothing  is  more  ufeful  than  a 
FREQUENT,  a  DAILY  R  E  N  Ew  A  L  of  the  Covenant. 
Of  this  we  have  already  fpoken  at  fome  length ;  but 
do  any  inquire  whether  the  covenant  mufl  in  the 
fame  folemn  manner  be  renewed  ?  we  anfwer  that  it 
is  not  neceffary  that  it  be  always  done  with  the  fame 
formality ;  yet  we  ought  every  day,  in  fecret,  to  pre- 
fent  ourfelves  before  God,  profefhng  ourfelves  to  be 
his,  declaring  our  refolution  to  cleave  to  him,  and 
fupplicating  him,  to  enable  us  to  be  faithful  to  all  our 
covenant  engagements. 

F.  Would  we  preferve  our  confidence  towards 
God?  we  mull  be  clothed  with  humility. 
The  confideration  of  the  augufl  and  awful  majefly 
of  God,  fhould  excite  in  us  the  moll  profound  rever- 
ence, and  a  fenfe  of  oUr  meannefs  fhould  lead  us  to 
appear  before  him  with  the  deepefl  abafement  and 
iowlinefs  of  mind.  Whilll  nothing  is  more  ofFenfive 
than  pride,  nothing  is  more  pleafmg  to  him  than 
humility.  Therefore,  it  is  that  he  refifeth  the  proud, 
lut  giveth  grace  unto  the  humble,  James  iv.  6. 

Vol.  11.  D 


26  THE  PIOUS  COMMUNICANT. 

2.  But  if  fo  much  is  neceflary  in  order  to  preferve 
the  confidence  of  the  people  of  God,  it  follows  that, 
though  the  covenant  be  unchangeable  in  its  nature, 
yet  that  confidence  may  in  a  meafure  be  loft,  and  the 
peace  and  joy  of  the  believer  be  interrupted,  by 
reafon  of  God's  hiding  his  face,  and  withholding  the 
manifeftations  of  his  love.  Is  it  afked  why  are  God's 
children  deprived  of  the  light  of  their  Father's  coun- 
tenance ?  for  this  we  may  affign  a  variety  of  reafons, 
arifing  partly  from  God,  and  partly  from  believers 
themfelves. 

A.   God  does  this, 

a.  To  ftiew  that  he  is  a  sovereign  God;  that 
from  him  cometh  every  good  and  perfect  gift.  The 
believer's  confidence  being  weakened  is  not  always 
the  confequence  of  fome  particular  offence.  God 
faid  of  Job  that  Satan  moved,  him  to  dcjlroy  him  without 
a  caufe  ;  that  is,  that  he  was  not  chargeable  with  any 
remarkable  fm,  which  ftiould  occafion  his  extraordi- 
nary affli6lions. 

b.  To  TRY  them,  and  to  call  them  to  the  more 
vigorous  exercife  of  grace ;  to  ftrengthen  their  faith, 
and  to  increafe  their  holy  defires ;  to  make  them 
ienfible  of  their  own  infufficiency,  and  lead  them  to 
cry  more  fervently  to  their  God. 

c.  To  teach  them  that  this  world  is  not  the  place 
of  their  reft ;  that  here  their  moft  delightful  exercifes 
and  experiences  are  tranfient,  and  that  it  is  only  at 
God's  right  hand  above  that  they  may  expe6l  to 
receive  fuhiefs  of  joy,  and  pleafiires  for  evermore. 

d.  To  make  them  p  r  i  z  e  his  grace,  and  fet  a  higher 
value  on  the  bleffings  of  the  covenant.  Thcfe  arc 
always  rendered  far  more  precious  to  their  fouls, 
when  they  enjoy  them  after  having  drunken  largely 
of  the  bitter  cup  of  aftliQion. 


LECTURE  IX.  27 

e.  To difplay  his  amazing  power  and  goodness. 
Does  the  Eternal  not  only  preferve  them  in  the 
enjoyment  of  the  fpiritual  life,  but  reftore  them 
again  to  their  former  firength,  and  caufe  them  af- 
terwards to  triumph  over  Satan,  and  thus  revive 
the  hearts  of  the  contrite  ones.  He  difplays  his  un- 
bounded benevolence  and  love,  and  exhibits  power 
which  infinitely  tranfcends  the  energies  of  creatures 
the  moft  exalted  in  the  fcale  of  beings. 

B.  The  REASONS  of  God's  dealing  thus  with 
his  people  are  not  found  only  on  his  fide,  but  alfo 
on  the  part  of  believers;  and  thefe  refpect  either 
the  time  past   or  the   future. 

With  refpeft  to  the  time  past,  we  obferve  that 
God  withholds  the  light  of  his  countenance; 

a.  When  the  children  of  his  love  have  committed 
great  and  aggravated  fins.  The  holinefs  of  his  na- 
ture, in  fuch  cafe,  requires  that  they  fliould  be 
chaflized;  be  made  to  feel  the  rod;  ceafe  to  enjoy, 
at  leaft  for  a  feafon,  their  wonted  intercourfe  with 
him;  and  thus  learn  that  God  cannot  have  fellow- 
ftiip  with  thofe  who  work  iniquity.  David  expe- 
rienced this,  though  a  man  after  God's  own  heart; 
he  no  fooner  fell  into  fin,  than,  he  loft  the  joys  of 
his  falvation,  Pf.  li.  14. 

b.  When  abufing  the  goodnefs  of  God,  they  treat 
his  DIVINE  Majesty  with  little  reverence  and 
refpefl;,  or  when  through  floth,  and  inattention,  they 
do  not  cherifh  thofe  blclTed  experiences  which  they 
have  had  of  his  grace  and  love.  The  fpoufe  laid 
herfelf  on  the  bed  of  floth,  and  fufFered  the  bride- 
groom to  Hand  knocking  without.  However,  to  her 
great  furprife,  fhe  foon  found  that  her  beloved  had 
withdrawn  himfelf.    Songs  v.  2,  7. 

i.    When  they   confide  in  an  arm  of  fiefh.  or 


s8  THE  PIOUS  COMMUNICANT, 

lean  upon  their  own  arm  to  bring  falvation,  lay- 
ing with  Peter,  Matt.  xxvi.  33,  Though  all  men 
Jhould  he  offended  becauje  of  thee,  yet  will  I  never  be 
offended. 

d.  When  spiritual  pkide,  on  account  of  any 
gifts  or  quahfications,  arife  in  his  people.  Then  God 
nianifefts  to  them  his  divine  difpleafure,  and  by- 
withdrawing  his  favours,  evidences  that  he  rejijieth  the 
froud,  1  Pet.  v.  5. 

e.  When  they  are  not  fufficiently  weaned  from 
the  things  of  this  world.  It  is  found  frequently  to 
be  the  cafe  at  converfion,  when  God's  people  are 
made  firft  to  enjoy  communion  with  him,  that  they 
look  with  a  comparative  degree  of  contempt  on 
things  below,  and  have  their  hearts  loofed  from  them. 
But  afterwards,  when  their  firft  ardour  has  abated,  and 
they  have  been  longer  on  the  way,  their  former  at- 
tachments, fometimes  engrofs  too  much  of  their 
attention,  and  they  difplay  too  great  a  conformity  to 
the  world.  Hence  God  is  difpleafed,  and  Jefus,  the 
great  head  of  the  covenant,  will  upbraid  them,  as  he 
did  the  angel  of  the  church  of  Ephefus,  Rev.  ii.  5, 
faying,  "  /  have  fomewhat  againji  thee,  hecaufe  thou 
*'  haft  left  thy  firfi  love." 

C.  For,  the  above  reafons  arifing  from  the  paft 
mifcondu£l  of  the  people  of  God,  Jehovah  hides  his 
face  from  them ;  but  there  are  others  which  refpe61: 
the  FUTURE,  why  he  deals  thus  with  them. 

a.  That  he  may  try  their  faith.  By  means  of 
withholding  his  fpiritual  favours,  God  difcovers  whe- 
ther, though  they  do  not  tajie  and  fee,  yet  will  believe 
his  teftimony  of  himfelf,  that  he  is  good;  and  thus 
prove  that  they  love  God  for  what  he  is  in  himfelf,  as 
well  as  for  what  he  has  been  unto  them. 

h.    That  he  m  ay  awaken  them  to  fervency  in  prayer. 


LECTURE  IX.  2f 

Chrlflians  often  become  formal  and  languid  in  the 
difcharge  of  this  duty.  To  animate  them,  and  to 
make  them  wreftle  with  him,  he  hides  his  fmihng 
face  from  them.  This  was  the  effeft  which  affliflions 
produced  upon  He  man,  Pf.  Ixxxviii.  i,  0  Lord 
God  of  my  falvation,  I  have  cried  day  and  night  before 
thee.  When  the  bridegroom,  who  had  long  been 
ftanding  and  knocking,  had  at  length  retired,  the 
rpoufe,  made  fenfible  of  her  need  of  his  prefcnce, 
awakes  from  her  flumbers,  feeks  him  in  the  ftreets, 
and  in  the  more  retired  parts  of  the  city.  Songs  vi.  6,  7, 

c.  That  he  may  teach  them  true  wifdom ;  for, 
by  fuch  difpenfations,  God's  children  are  induced  to 
inveftigate  with  care  and  attention  his  dealings  with 
them. 

d.  That  when  God  fhall  afterwards  vifit  them 
again  with  falvation,  they  may  be  more  careful  to 
preferve  his  favour.  Such  was  the  efFeft  it  produced 
on  the  mind  of  the  fpoufe;  when  fJie  found  her  be- 
loved, flie  held  himfafl,  and  would  not  let  him  go. 

3.  But  when  the  intimate  fellowfhip  which  once 
exifted  between  God  and  his  people,  appears  for 
t}ie  prefent  interrupted,  and  the  light  of  his  coun- 
tenance is  concealed  from  their  view,  what  is  to  be 
done,  in  order  that  their  former  intimacy  and  confi- 
dence may  be  restored  ? 

A.  They  mull  endeavour  to  find  out  the  cause 
which  has  produced  the  evil,  faying  with  Job,  chap. 
X.  2,  Shew  me  wherefore  thou  contendefi  with  me. 

B.  The  caufe  being  difcovered,  it  becomes  them 
to  be  ashamed  of  their  fins,  to  confefs  them,  and 
with  humility  to  return  to  the  Lord  their  God, 
faying  with  David,  2  Sam.  xxiv.  lO;  I  have  finned 
greatly,  I  have  done  very  foolifJily. 

C.  They  ought  to  be  much  in  prayer,  that  God 


30  THE  PIOUS  COMMUNICANT. 

would  not  deal  with  them  as  Grangers ;  but,  as  chil- 
dren of  the  covenant,  icphold  them  by  his  free  Spirit. — 
With  the  Pfalmift  they  fhould  plead,  Pf.  cxix.  176, 
/  have  gone  ajlray  like  a  lojl  JJieep,  feek  thy  Jcrvant ; 
for  I  do  not  forget  thy  commandments. 

D.  They  ought,  under  fuch  circumftances,  to 
"RENEW,  with  much  ferioufnefs,  their  former  covenant 
tranra6lions,  and  again  declare  before  him,  that  they 
will  he  the  Lord's.  Until  this  is  done,  they  cannot 
reafonably  expeft  a  return  of  the  joys  and  delights 
which  they  experienced  when  the  Lord  vifited  their 
fouls  with  the  manifeftations  of  his  love. 

E.  They  ought,  with  patience,  to  wait  for  the 
time  which  God  hath  fet  to  be  gracious  to  them, 
neither  neglefting  duty,  or  wiftiing  to  prefcribe  bounds 
or  limits  to  the  Lord. 

The  FOURTH  thing  propofed  was  to  attempt  a 
removal  of  fome  of  the  objections  and  difficulties  which 
might  be  raifed,  in  confequence  of  what  has  been 
exhibited  in  this  and  in  the  preceding  lefture. 

1.  It  may  be  aflced  by  fome  "  what  difference 
exifts  between  a  merely  rational  aflent  to  the 
covenant,  and  that  which  is  cordial  and  saving? 
for  mention  has  more  than  once  been  made  of  an 
assent  which  is  fpeculative  in  its  nature,  and  of 
one  in  which  the  whole  heart  is  engaged. 

This  quellion  is  indeed  a  momentous  and  impor- 
tant one,  and  ought  to  be  anlwered  with  great  circum- 
fpcdion  and  care,  left  thofe  who  are  only  almost 
Chriflians  may  continue  at  eafe  with  refpeft  to  their 
flate,  and  confide  that  all  is  well  with  him,  when 
they  have  not  the  icaft  foundation  for  their  hope, — 
for  every  perfon  who  lives  under  the  difpenfation  of 
grace  and  falvation,  who  is  not  altogether  left  to 
himfelf,  who  is  moral  in  his  deportment,  and  has 


LECTURE  IX.  J,, 

experienced  even  flight  conviftion  of  fin,  but  will, 
when  he  is  told  of  this  covenant,  exprefs  his  appro- 
bation of  it,  and  fay,  "  Who  would  not  yield  an 
*'  aflent  to  fuch  gracious  propofals  ? — As  for  me,  I 
*'  will  cordially  approve  of,  and  fet  my  feal  to  them." 
He  may  even  go  fo  far  as  to  perfuade  himfelf  that  he 
has  already  done  it,  becaufe  of  the  fpeculative  view- 
he  may  have  taken  of  it;  but  though  he  may  have 
gone  thus  far,  yet  he  was  not  fincere, —  the  work  has 
not  been  done  in  truth ;  for,  as  yet,  his  heart  is  not 
divefted  of  its  love  of  fin, — he  has  not  yet  come  to  a 
real  knowledge  of  himfelf, — he  has  never  been  made 
to  abandon  his  felf-righteous  principles.  All  this  is 
manifefl  from  his  walk  and  converfation,  which  is  not 
heavenly,  but  earthly,  and  too  much  aflimilated  to 
that  of  natural  men:  confequently  his  boafted  aflent 
was  only  that  of  the  underftanding  and  fancy.  A 
perfon  of  this  defcription  may  indeed  converfe  on 
the  eflential  do6lrines  of  religion;  but  never  feel  the 
influence  of  them  upon  his  heart. 

It  is  however  very  different  with  refpeft  to  thofe 
who  have  cordially  confented  to  the  covenant 
and  its  feveral  parts.  If,  like  almost  Chriftians, 
they  have  fpeculatively  furveyed  the  covenant  on 
all  fides,  they  have  likewife  the  knowledge  which  is 
communicated  by  the  Holy  Ghoft,  which  is  experi- 
mental and  fanftifying.  They  have  been  fweetly 
drawn  to  yield  their  confent,  by  the  force  which  the 
doftrines  exhibited  in  the  covenant  have  had  upon 
their  fouls.  Yes  they  muft,  they  will  exclaim,  «'  We 
"  well  know  how  to  diftinguifli  between  that  period 
*•  of  our  lives,  when  we  were  fpiritually  dead,  and 
*'  inaftive  for  God,  and  when  we  became  awakened 
"  into  a  holy  engagednefs  for  his  fervice :  we  well 
"remember  the  time  when,  attending  on  the  public 


S2  THE  PIOUS  COMMUNICANT. 

•'  and  private  duties  of  religion,  we  felt  no  foft 
"  affedions  move,  and  anxioufly  waited  for  the  con- 
*'  clufion  of  fuch  performances,  and  felt  no  other- 
"  wife  concerned,  with  refpeft  to  the  covenant,  its 
"  duties  and  promifes,  than  men  in  general.  But 
"  then,  again,  we  know  that  there  have  been  feafons 
"  in  our  lives,  when  our  hearts  were  fo  exercifed, 
*'  animated,  and  warmed,  with  love  to  the  God  of 
"  the  covenant,  that  we  were  made  perfeftly  willing 
"  and  ready  to  live  unto  him,  and  to  fay  with 
*'  our  whole  fouls.  Away,  Jin,  world,  Satan ;  we 
*'  renounce  for  ever  your  fervice ;  we  are  for  God, 
"  and  for  him  only  we  do  cordially,  wholly,  of  our 
*'  own  free  will,  choofe  him  for  our  God,  guide,  and 
"  portion.  We  are  fenfible  that  in  all  this  we  are  not 
**  led  away  by  fanciful  or  enthufiaflic  notions ;  for 
"  we  feel  every  day  more  and  more  difpofed  to  live 
••  to  God,  and  deport  ourfelves  as  thofe  who  are  in 
"  covenant  with  him."  But  "  Ah !"  fays  the  diftreffed 
and  depreffed  foul,  "  this  is  the  very  point  which 
"  caufes  my  diftrefs,  and  produces  my  fears.  Could 
"  I  difcover  any  thing  in  my  walk  and  converfation 
**  correfpondent  to  that  now  mentioned,  I  could  then 
"  conclude  favourably  concerning  myfelf :  but  this 
"  feems  not  to  be  the  cafe.  How  fmful  is  my  life  ! 
"  what  fpots  are  in  my  garment!  how  feldom  do  I, 
"  in  any  refpe£l,  walk  in  the  ways  which  Jehovah 
*'  has  fet  me!  and  with  what  numberlefs  corruptions 
*' have  I  daily  to  ftruggle!  Thefe  things  fhake  my 
*'  confidence;  nay  feem  wholly  to  deftroy  it." 

To  perfons  thus  exercifed  we  beg  leave  to  obferve, 
that  you  muft  not  decide,  with  refpe6l  to  your  ftate, 
merely  from  the  holinefs  of  your  walk,  and  pre- 
eminent excellency  of  your  deportment ;  for,  then, 
inftead  of  coming  to  a  favourable  determination,  you 


LECTURE  IX.  33 

V/ouId  find  abundant  ground  of  complaining,  and  of 
diftrufting  your  intereft  in  the  covenant.  But  fuffer 
ine  to  afk  you,  whether  the  remains  of  fin  in  you, 
your  untender  carriage  before  the  world,  on  fome  occa- 
lions,  and  your  deficiencies  in  duty,  are  not  a  caufe  of 
diflrefs  to  your  fouls  ?  Can  you  avoid  making  the 
declaration  before  God,  that  nothing  would  afford 
you  greater  fatisfaftion,  and  meet  more  with  the 
ardent  defires  of  your  fouls,  than  to  be  enabled  to 
live  more  agreeably  to  the  will  of  God, — to  have  fin 
daily  more  and  more  mortified,  and  to  make  more 
fuitable  returns  for  that  grace  which  he  has  imparted 

to  you  ? Such   defires   evidence,   with   certainty, 

your  fincerity,  and  ftiew  that  you  have  received  the 
truth  in  the  love  of  it. But, 

2.  It  may  be  afked,  Whence  is  it  that,  though  at 
the  time  we  first  made  a  covenant  with  the  Lord, 
or  when  we  afterwards  renewed  it,  we  were  much 
in  the  exeicife  of  faith, — had  our  hearts  deeply  affe6t- 
ed, — and  experienced  a  high  degree  of  light  and  life; 
yet  we  are  now  overwhelmed  with,  fuch  darknefs, 
that  we  dare  not  believe  that  we  ever  did  fincerely 
and  cordially  come  within  the  bonds  of  the  covenant? 

But,  CHILDREN  of  God ?  for your cncouiagement 
we  remark,  that,  in  order  to  judge  of  your  fincerity, 
all  your  exercifes  muft  be  beheld  by  the  light  with 
which  the  Holy  Spirit  is  pleafed  to  irradiate  the  foul. 
Now  there  are  times  when  this  light  is  withheld  from 
you :  it  naturally  refults  that  midnight  gloom  and 
darknefs,  confequent  upon  fin  and  a  carelefs  walk 
towards  the  God  of  the  covenant,  overfpread  the 
foul ;  and  this  may  proceed  to  fuch  lengths,  that, 
inftead  of  contemplating  its  former  experiences,  and 
deriving  fupport  from  them,  it  cannot  meditate  upon 
them ;  but  doubts  and  fears  arife. 
Vol.  IL  E 


34  THE  PIOUS  COMMUNICANT. 

Do  you  then  inquire,  When  darknefs  obtains  to 
fuch  a  degree  in  the  foul,  whether  we  may  bring 
former  experiences  in  review,  as  a  ground  on  which 
we  may  reft  ?  This  depends  entirely  on  the  efFefts 
which  proceed  from  fo  doing. — If  to  reft  on  former 
experiences,  makes  us  carelefs  and  unconcerned,  with 
refpe6l  to  our  walk  and  converfation,  and  caufes  us 
to  become  indifferent,  and  ready  to  fay.  We  are  fen- 
fible  of  what  hath  pafled  between  God  and  our  fouls  ; 
that  we  have  devoted  ourfelves  to  his  fervice ;  and 
that,  though  we  may  have  been  unfaithful,  yet  he  is 
faithful ;  and,  though  we  may  want  ardour,  zeal,  and 
a6Hvity,  in  promoting  the  caufe  of  Chrift,  the  cove- 
nant is  unchangeable.-^ — God  is  indeed  faithful; 
but  you  muft  alfo  be  true  to  your  folemn  engage- 
ments, and  exercife  holy  love  towards  him.  If  you 
wholly  fail  in  thefe  refpecls,  you  can  with  no  pro- 
priety build  your  hope  on  former  experiences.  Yet  it 
may  fometimes  be  highly  advantageous  torefle6l 
upon  what  you  may  have  experienced  in  times  paft. 

A.  When  former  experiences  produce  humility, 
and  lead  you,  in  fecret,  to  aik:  Jehovah,  faying,  Lord, 
did  we  not,  at  fuch  a  period,  obligate  ourfelves  to  be 
thine  for  ever, — and,  in  thy  prefence,  refolve,  through 
grace,  never  to  forfake  thy  fervice  ?  and  didft  thou 
not,  at  that  time,  fay  to  us,  "/  have  loved  yow  with  an 
*'  everlajling  love ;   I  have  admitted  you  within  the 

bonds  of  my  covenant  ?" When  the  foul  looks 

back  on  experiences  and  occurrences  like  thefe, — and 
refle6ls  how  little  agreement  there  is  between  former 
engagements  and  its  prefent  condu6l, — between  God's 
manifeftation  of  love  to  it,  and  its  return  of  love  to 
him  ; — if  then  pride  falls,  and  fliame  covers  the  face ; 
this  is  both  pleafing  to  God,  and  beneficial  to  the 
Chriftiaii. 


LECTURE  IX. 


3S 


B.  Former  experiences  are  ufeful  to  encourage 
and  bear  up  your  fouls,  when  the  Lord  conceals 
from  you  the  light  of  his  countenance.  When  you 
look  back,  and  duly  confider  how  lively  your  exer- 
cifes  once  were ;  with  what  fervour  you  approached 
the  throne  of  grace;  how  unrefervedly  you  furrend- 
ered  yoarfelves  to  the  Lord  Jefus ;  and  how  folemnly 
you  engaged  to  be  followers  of  him,  as  the  great 
captain  of  your  falvation ;  the  natural  conclufion 
that  mufl;  be  drawn  from  all  thefe  experiences  is,  that 
they  fprung  not  from  nature,  but  from  grace  :  than 
which  reflexion,  nothing  can  more  animate  the  fouls 
of  the  diflrefTed  and  doubting  children  of  the  cove- 


nant. 


C.  Paft  experiences  are  efpecially  to  be  confidered 
as  ufeful,  when  they  ferve  to  awaken  you  to  walk 
more  tenderly  in  the  prefence  of  God,  even  when  he 
may  be  hiding  his  face  from  you  ;  infomuch  that  you 
can  fay.  Lord,  although  now  we  are  fenlible  that 
thou  art  withholding  from  us  thofe  joys  and  thofe 
divine  confolations  which  once  we  tailed ;  yet  flill 
ftrong  are  our  defires  after  holinefs, — great  are  our 
obligations  to  thee;  and  we  arc  anxious  to  fulfil 
them  all. 

3.  But  flill  there  are  others  who  fay,  We  would 
not  dare  affert  that,  fo  far  as  refpefts  us,  we  have  not 
given  ourfelves  unto  God,  and  faid  amen  to  every 
part  of  the  covenant ;  but  ftill  we  fear  that  the  work 
hath  not  been  done  in  truth ;  for  God,  on  his  part,  has 
never  affured  us  of  it,  by  giving  us  to  tafce  and  fee 
ihat  he  is  good,  as  he  hath  done  to  others  of  his  re- 
deemed ones.  We  conceive  that,  if  we  had  in  reality 
entered  into  the  covenant,  Jehovah  would,  at  one 
time  or  other,  have  embraced  u>s  in  love. 

A.  That  we  may  be  inflrumcntal  in  affording  you 


56  THE  PIOUS  COMMUNICANT. 

encouragement,  we  would  obferve,  That  you  ought 
not  to  be  alarmed  becaufe  you  have  never  enjoyed 
iuch  fenfible  evidences  of  a  work  of  grace  upon  your 
hearts  flom  God  himfelf :  for  has  not  the  Lord  al- 
ready beftowed  upon  you  great  bleffings  ?  can  it  be 
called  by  any  other  name  than  that  of  amazing 
grace,  that  fo  much  light  hath  beamed  in  your  fouls  ; 
that  you  can  difcover  that  you  have  cordially  given 
yourfelves  to  hmi. 

B.  You  are  too  apt  to  form  too  great  ideas  of  the 
MANNER  in  which  Jehovah  meets  with  his  people, 
on  the  occafion  of  therr  covenanting  with  him.  You 
are  frequently  led  to  believe  that  God,  as  it  were, 
comes  down  from  heaven,  and  with  a  voice  loud  like 
thunder,  and  penetrating  as  the  lightning,  addrelTes 
you,  faying.  Your  Jins  are  forgiven  you;  I  am  your 

God. It  is  true,  God  may  have  aded  on  this  wife 

in  certain  inftances  ;  but  it  is  not  his  ordinary  way 
of  difpenfing  grace.  In  like  manner,  you  may  have 
tajied  and  fcen  that  the  Lord  is  good ;  but,  at  the 
time,  may  not  have  viewed  this  to  have  been  the  cafe. 
If  you  conlider  that  grace,  in  its  lowed  degree,  is 
true  and  faving;  and  that  the  fmalteft  experience  of 
holy  breathings  of  defire  after  Chrill,  are  evidential 
of  fpiritual  life,  you  may  be  brought  to  difcover  that 
thofe  degrees  of  grace,  which  you  may  have  experi- 
enced, ought  not  to  be  overlooked,  or  that  you  oughfe 
not  to  dejpije  the  day  offmall  things.    For  inflance : 

If  you  were  enabled  to  lie  with  humility,  as  a 
worm,  hi  the  prefence  of  God,  wredlmg  for  grace, 
and  melted  into  tears,  on  account  of  a  fight  of  your 
fins  in  all  their  aggravated  colours,  would  not  thefe 
tears  have  a  tafle  and  relilli  in  them  ?  or  were  you, 
on  the  other  hand,  to  obtain  a  view  of  Jefus,  in  his 
precioufnefs,  fweetnefs,  all-fuificiency, — fo  that  you 


LECTURE  IX.  j7 

could  not  refrain  from  crying,  "  Thou  art  fairer  than 
*' the  Jons  of  men ;  grace  is  poured  on  thy  lips;"  or 
could  ftied  tears  of  love  :  have  not  thefe  tears  a  tafte, 
a  fweetnefs,  which  you  never  before  experienced; 
not  even  when  the  world  fmiled  upon  you,  and  when 
you  drank  deeply  of  the  cup  of  creaturely  comforts. 

Yes,  were  you  to  be  engaged  in  wreftling  with  God, 
and  did  Jehovah  but  afford  you  the  fmallefl  drop 
out  of  the  fountain  of  divine  comforts,  which  he 
opens  to  his  people ;  were  he  to  reach  oat  to  you 
the  fceptre  of  his  grace  ;  and  though,  with  a  trem- 
bling hand,  you  Ihould  touch  it,  and  your  fouls  be 
flrengthened  and  animated,  would  you  not  then  alfo 
tafte,  that  is,  experience  a  meeting  of  God  with  you  ? 
and,  if  you  have  never  tafted  more  than  this,  nor 
ever  fhall  in  this  life,  fear  not :  your  ftate  is  good. 
We  are  told  in  the  Scriptures,  that  we  are  not  faved 
becaufe  we  are  affured  of  grace,  but  becaufe  we  have 
GRACE  wrought  in  the  heart  by  the  Holy  Spirit. 

Thus  we  have  feen  what  appertains  to  the  a 61  of 
covenanting  with  God,  as  alfo  the  diff.culties  which 
arife  in  the  minds  of  his  people,  with  refpecl  to  tliat 
folemn  work. 

On  all  hands,  it  muft  be  agreed  that,  in  order  to 
be  well  PREPARED  for  the  holy  facrament  of  the 
Lord's  fupper,  it  is  of  the  laft  importance  that  we 
cordially  accept  of  God  for  our  God,  by  the  folemn 
acl  of  entering  into  covenant  with  him ;  for  what  can 
be  more  luitable  to  our  charafters  as  members  of  his 
church,  than  to  approach  unto  the  table,  gjving  our 
hearts  away  to  him  ? — and  what  is  be  tter  c/JcuIated 
to  awaken  the  fouls  of  his  children  unto  renewed 
zeal,  than  to  engage  in  tranladions  of  this  ferious 
nature  ?  Befides,  the  fubjett  of  covenanting  with 
Cod,  as  a  fubjeCl  of  meditation,  is  uiUai  to  v.atural 


38  THE  PIOUS  COMMUNICANT. 

men,  ferving  as  a  mean  to  convince  them  that,  as 
long  as  they  have  no  inclination  to  devote  them- 
felves  to  the  Lord,  they  cannot  acceptably  enter 
within  his  fanfluary,  in  order  to  eat  of  his  breads 
nnd  drink  of  the  wine  which  he  hath  mingled ;  for 
that  perfon  who  is  not  interefted  in  the  covenant 
itfelf,  may  not  take  its  feals  in  his  polluted  hands. 

But  it  is  time  to  draw  this  le£lure  to  a  clofe,  by 
an  applicatory  addrefs  to  the  different  chara6lers 
which  conditute  this  affembly. 

And,  with  refpeft  to  you  who  are  here  ignorant 
of  the  covenant,  as  to  its  letter, — and  whofe  lives  evi- 
dence a  total  INDIFFERENCE  to  its  intcrcfting  con- 
tents, lliame  and  confufion  ought  to  cover  your  faces. 
The  part  you  are  ailing  is  foolilli  and  abfurd  in  the 
extreme.  Would  you  not  confider  a  poor  man 
chargeable  with  the  higheft  degree  of  folly,  who,  if 
an  eilate  were  left  him  by  will,  were  to  negleft  invef- 
tigating  the  contents  of  that  teftament,  or  Ihould  be 
unconcerned  about  obtaining  poffeflion  of  the  inhe- 
ritance ?  But,  finners,  your  condu£l  is  infinitely  more 
abfurd  :  the  God  of  heaven  has  made  a  glorious  tefta- 
ment, and  offers  to  prefent  you  with  an  inheritance 
which  is  incorruptible,  undejiled,  and  which  fadeth  not 
away  ;  but  you  have  never  paid  the  leaft  attention  to 
it ;  not  even  fo  much  as  to  inquire  whether  your  names 
are  mentioned  in  it ;  whether  its  offers  of  mercy  are 
made  to  you,  or  in  what  manner  its  invaluable  blef- 
fings  may  be  obtained.  Unhappy  befotted  men,  who, 
with  minds  perfc£lly  unconcerned,  pafs  through  life 
without  having  God  for  your  portion,  and  deftitute 
of  an  intereft  in  the  covenant !  What !  is  it  poffible 
that  the  repeated  invitations  of  God  in  his  word  Ihall 
make  no  impreffions  upon  you,  and  be  nothing  more 
th^n  feed  which  falls  by  the  way  fide? 


LECTURE  IX.  3^ 

But  ALL  are  not  chargeable  with  fuch  grofs  igno- 
rance :  there  are  fome  whofe  knowledge  of  divine  truths 
is  confiderably  extenfive,  and  who  therefore  imagine 
that  they  have  entered  within  the  bonds  of  the  cove- 
nant. To  convince  fuch  that  they  are  perfc6l  Grangers 
to  the  covenant,  is  a  work  truly  arduous. — But,  finners, 
let  it  be  deeply  impreffed  on  your  minds,  that  no  truths 
are  more  clearly  recorded  in  the  word,  than  thefe;  that 
all,  by  nature,  are  far  from  God,  as  their  covenant  God; 
that  all  come  into  the  world  crimfoned  with  fin,  and 
blackened  with  filth ;  that  as  fuch  polluted  creatures 
they  mufl  be  viewed,  whilft  they  are  in  the  world, 
and  that  as  fiich  too  they  muft  die,  unlefs  they  ex- 
perience a  real  change  of  heart.  Without  an  interell 
in  the  covenant,  we  cannot  poffibly  be  faved.  O,  ye 
xvoRLDLiNG,  camal  PROFESSORS,  whocvcr  yc  be, 
lay  thefe  things  ferioufiy  to  heart!  God  will  not  be 
trifled  with :  he  has  promulgated  his  covenant ;  he 
olFers  it  for  your  acceptance;  in  terms  the  moft 
friendly  he  invites  you  to  come  within  its  bonds.  Will 
you  dare  longer  to  flight  his  calls,  and  refufe  to  come 
unto  him  ?  Shall  the  Eternal  propofe  his  own  Son, 
in  his  all-fulnefs,  for  your  acceptance, — and  will  yoii 
dare  to  fay,  We  dejirc  not  the  knozdedge  of  thy  ways  ? 
Unexampled  folly ! 

But,  fays  the  temporary  believer,  I  do  not  refufe, 
to  attend  to  the  offers  of  mercy  contained  within  the 
covenant :  all  its  parts  have  been  the  fubjeft  of  my 
meditation:  I  am  convinced  that  it  is  all  my 
s  A  L  V  A  T I  o  N ,  no  whcrc  elfe  is  the  way  of  life  pointed 
out ;  and  therefore  I  affent  to  it :  for  who  would  a£t 

apart  fo  abfurd,  as  not  to  wifli  to  be  faved  ? But 

we  entreat  you  to  paufe,  whilft  v\^e  afk  you  a  few 
queftions  of  great  moment.  You  fay  that  you  aflfent 
to  the  covenant ;  but  have  you  ever,  in  the  prefence 


40  THE  PIOUS  COMMUNICANT. 

of  God,  with' a  heart  approving  of  his  plan  of  falva-^ 
tion,  confidered  as  well  the.requifitions,  as  the  pro- 
mifes  of  the  covenant  ?  and,  when  thefe  were  made 
the  fubjccl  of  your  meditation,  did  you  fall  down 
before  God,  and  appeal  unto  him,  and  to  your  own 
confcience, — that  you  were  then  determined  to  enter 
into  covenant  with  him,  and  that  you  made  choice  of 
him,  and  ot  him  only,  and  altogether  as  your  portion, 
and  were  bent  on  renouncing  the  fervice  of  Satan 
and  the  world  ?  or  have  you  been  convinced  of  the 
propriety  of  fuch  an  unreferved  furrender;  but  fliil, 
whiifl  with  one  hand  you  feemcd  to  fubfcribe  the 
covenant,  with  the  other  laid  hold  of  the  world  and 
fin  ?  To  aft  thus,  indicates  that  your  covenanting  with 
God  was  not  in  fmcerity  and  truth;  for,  befides  the 
one  true  God,  there  were  other  gods  to  whom  you 
were  devoted.  As  ambaffadors  of  Chrifl,  we  pray 
you,  accept,  with  the  whole  heart,  all  that  the  cove- 
r.ant  propofes.  God  is  flill  inviting  you  to  come  and 
take  the  Lord  for  your  God;  for  once  more  he  is 
about  fpreading  his  table  in  this  wildernefs.  Choofe 
vou,  this  day,  whom  you  will  ferve :  a  choice  muft 
be  made.  If  the  Lord  he  God,  follow  hivi ;  but  if 
Baal,  then  follow  him ;  halt  710  longer  between  two 
opinions.  A  man  cannot  ferve  two  mailers.  Whoever 
js  not  for  Chrifl.  is  againfc  him;  and  he  that  gathcreth 
not  with  him,  fcattereth  abroad.  An  eternal  adieu  you 
mull  bid  to  the  world.  But  here  think  not  that, 
when  you  may  thus  engage  in  taking  the  Lord  for 
your  God,  that  at  once  the  enemies  of  your  falvation 
will  wholly  ceafe  exerting  their  energies,  to  prevent 
you  from  chooftng  Jehovah  for  your  portion  :  no  ; 
you  may  exped  to  find  that  then  he  will  difplay  all 
his  fury.  If  you  find  this  to  be  the  cafe,  fo  far  from 
being  deterred  from  pcrfcvering,  you  ought  rather  to 


LECTURE  IX.  41 

take  encouragement  from  this  circumftance;  for  to 
perfevere  when  the  enemy  exerts  all  his  malicious 
rage,  will  afterwards  ferve  to  convince  you  of  the 
-iincerity  with  which  you  afted  in  covenanting  with 
God,  and  that  you  view  the  enemies  of  Jehovah  to 
be  in  hoftility  with  yourfelves. 

Sinners,  if,  notwithftanding  fo  many  faithful 
warnings  and  admonitions  as  have  been  given  you,  you 
ftill  continue  to  aft  a  deceitful  part  with  God,  fuch 
will  be  the  dreadful  nature  of  the  ruin  that  awaits 
you,  fuch  your  deplorable  condition,  when  you  fhall 
appear  at  the  bar  of  God,  that,  were  an  angel  to 
attempt  to  delineate  it,  he  would  fail  in  the  defcrip- 
tion.  You  may  be  bold  now  to  approach  the  Lord's 
table ;  you  may  now  trifle  with  God  and  his  word ; 
but  then  you  will  difcover,  when  it  is  too  late,  that 
God  was  ferious  when  he  threatened  to  pour  out  the 
vials  of  his  wrath,  on  the  workers  of  iniquity.  O, 
that  you  believed  this,  and  were  made  to  lay  it 
to  heart  in  fuch  a  manner,  that  now,  whilft  the 
day  of  grace  remains,  you  would  duly  confider  the 
things  that  belong  to  your  peace. 

But,  CHILDREN  OF  GoD,  and  efpecially  you 
whofe  FAITH  is  weak,  and  who  have  your  hearts 
DISQUIETED  within  you, — let  not  the  word  of  terror 
juft  uttered  in  the  leafl;  alarm  your  fears.  A  world 
lying  in  fin  mufl:  have  their  awful  doom  mads 
known  to  them ;  but  the  dreadful  pifture  we  prefent 
to  them  can  in  no  wife  afreft  you.  We  have  endea- 
voured already  to  remove  many  of  the  difficulties 
with  which  j'our  hearts  are  oppreded,  and  now 
again  fpeak  peace  and  comf:)rt  to  your  fouls,  that 
you  may  be  animated  on  the  way,  and  encouraged  to 
go  up  through  the  ivildernefs,  leaning  on  your  redeemer 
God.  But  were  we  incapable  of  defcribinf  the 
Vol.  II.  F 


42  THE  PIOUS  COMMUNICANT. 

deplorable  fituation  of  the  finally  impenitent  fmner? 
did  we  want  words  to  paint  the  wrath  of  God  which 
will  foon  overtake  him?  in.  like  manner  language 
fails  us  when  we  attempt  a  defcription  of  your 
happy  flate,  and  of  Jehovah's  divine  and  ineffable 
love,  grace  and  mercy  towards  you.  We  can  only 
fay,  that  fo  great  is  the  ardency  of  his  love  towards 
you,  that  your  fecret  fighs,  your  tears,  your  holy 
defires  after  him  are  peculiarly  pleafing  to  him, 
yea,  there  is  nothing  which  delights  him  more.  Are 
you  fenfible  that,  by  your  fins,  you  have  flrayed 
from  his  fold,  and  defirous  of  ariling  and  going 
to  your  Father,  faying,  Father,  we  have  Jinned 
againjl  heaven  and  in  thy  fight,  do  you  look  for 
mercy  at  his  hands  ? — fuch  is  his  compaffion  that 
he  flands  ready  to  embrace  you,  with  infinitely 
greater  afFeftion  than  the  mofl  tender  parent  does 
his  rebellious  but  repenting  child.  Your  fins  and  back- 
flidings,  fo  far  from  operating  as  an  obftacle,  fliould 
ferve  as  a  motive  exciting  you  to  return  unto  him. 
The  covenant  into  the  bonds  of  which  you  are 
brought  is  the  covenant  of  grace  :  it  could  not  be  thus 
denominated,  if  sinners  were  not  admitted  within 
its  bonds  :  befides,  Jehovah  himfelf  declares  in  his 
word,  faying,  Come,  now  let  us  reafon  together;  though 
your  Jilts  be  as  fear  let,  they  JJiall  be  zvhite  as  f now  ;  though 
they  be  red  like  crimfon,  thty  fiall  be  as  wool,  Ifai.  i.  18. 
Let  nothing  then  prevent  you  from  renewing  your 
covenant  with  God.  Say  not  it  is  an  undertaking  too 
GREAT.  In  one  refpeft  it  may  be  thought  too  great 
a  condefcenfion  in  him,  to  deign  to  look  upon  fuch 
finful  worms  of  the  dull,  as  we  all  are  by  nature. 
But  this  difficulty  vanifhes  when  we  confider  that 
God  is  himfelf  infinitely  great,  and  that  therefore,  if 
the  privilege  be  too  great  for  you  to  enjoy,  it  is  not 


LECTURE  IX. 


43 


too  great  for  a  God  to  grant :  the  more  unworthy 
you  may  be,  the  greater  will  be  the  difplay  of  the 
riches  of  his  grace,  and  the  greater  the  caufe  to  admire 
and  to  adore  throughout  eternity. 

But   do  you   flill   object  and  fay,  True;  but  we 
have   SUCH   sinful   hearts  that  we  fear  we  fliall 

again  prove  ourfelves  unfaithful. It  is  a  good  fign 

when  you  are  jealous  of  your  hearts,  and  afraid  left 
you  break  the  engagements  you  may  have  entered 
into  with  God :  but  at  the  fame  time  remember  that 
God  does  not  require  of  you  to  do  any  thing  in  your 
own  ftrength.  He  well  knows  that,  if  left  to  y our- 
felves, you  would  be  unfaithful  in  every  refpecl. 
Confider  further  that  ye  are  within  the  bonds  of  a 
covenant  in  which  every  thing  is  promifed,  not  only 
preventing  grace,  but  grace  to  enable  you  to  perfevere 
to  the  end,  in  ferving  God  with  faithfulnefs  and  zeal. 
Plead  then  the  promifes  of  God,  and  fay,  Lord,  on 
this  we  wholly  depend,  that  thy  faithfulnefs  faileth 
not,  and  that  thou  wilt  impart  unto  us  as  much  light, 
life   and   ftrength,   out  of  the  fidnefs  which  there  is  in 

J-efus,  as  we  ftiall  need. 

But  you  who  are  assured  of  your  falvation, 
and  behold  with  clearnefs  your  intereft  in  the  cove- 
nant, thank  the  Lord  for  having  made  your  hearts 
willing  to  embrace  fuch  a  covenant  as  this,  when  na- 
turally  they  were  oppofed  to  all  its  contents.  Though 
this  is  free  grace,  yet  you,  as  his  covenant  people, 
ought  to  make  fuitable  returns  to  him,  and  evidence 
that  your  hearts  overflow  with  gratitude,  by  living 
righteoiifly,  foberly,  and  godly,  in  this  prefent  evil  world, 
and  by  acquiefcing  in  all  the  dealings  of  the  Lord 
with  you.  You  promifed,  when  you  gave  yourfelves 
to  him,  that  you  were  willing  to  be  faved  only  in  the 
way  which  he  has  devifed.    Cavil  not  at  the  Lord's 


44  THE  PIOUS  COMMUNICANT. 

difpenfation  with  you,  even  though  he  lead  you  in 
paths  thorny  and  difficult.  Keep  near  to  your  God; 
commune  frequently  with  him  as  your  father  and 
friend,  and  be  true  to  all  the  promifes  which  you 
have  made  to  him.  Jehovah,  your  redeemer  and 
furety,  will  be  faithful  to  all  the  words  which  have 
gone  out  of  his  mouth. — He  will  eflablifh  you  more 
and  more.  The  work  of  grace  which  he  hath  begun 
in  you,  he  will  complete,  and  having  guided  you  by 
.  his  counfel  through  time,  he  will  afterwards  receive  you 
into  glory. 


AMEN. 


C    45     J 


THE 


PIOUS    COMMUNICANT. 

Lecture  X. 

ON  THE  GREAT  MEDIATOR  OF  THE 
COVENANT. 


JTIAVING,  in  the  two  preceding  ledures,  treated 
at  confiderable  length,  the  intercfting  fubjeft  of  co- 
venanting with  God  ;  we  conceived  that  it  would 
tend  to  encourage  and  animate  the  hearts  of  the  af- 
flifted  and  dejefted  children  of  God,  if  we  attempted 
a  delineation-  of  the  charafter  of  the  great  Medi- 
ator OF  THE  covenant,  who,  in  Scripture,  is 
emphatically  ftyled  the  way  ;  and  whom  all  his 
people  own  to  be  the  only  way  by  which  they 
can  be  reftored  to  happinefs  and  God. 

We  fhall,  therefore,  invite  your  attention, 

I.  To  the  FULNESS  and  all- sufficiency, 
which,  it  hath  pleafed  the  Father,  Jliould  dwell  in 
Chrift,  the  only  Mediator  for  poor  and  miferable 
linners. 

II.  To  his  perfect  willingness  to  impart 
life  and  falvation  to  the  vileft  of  the  vile. 

III.  To  fome  applicatory  observations,  tend- 


46  THE    riCUS  COMMUNICANT. 

ing  both  to  convince  the  impenitent,  and  to  adml- 
nifter  encouragement  to  thofe  whofe  hearts  are  de- 
jefted  and  filled  with  doubts  and  fears. 

What  rerpe6ls  the  first  point  of  difcufTion,  viz. 
That  in  the  great  Mediator  of  the  co- 
venant THERE  DWELLS  A  FULNESS  AND  ALL- 
SUFFICIENCY  FOR  sinners:  As  it  is  taken  for 
granted,  that  thofe  truths  which  are  annually  taught 
us  in  public  from  the  Heidelbergh  Catechifm,  and 
^vhich  refpe6l  the  necefTary  qualifications  of 
the  Mediator,  are  well  underllood,  we  proceed, 
tvnthout  any  preliminary  obfervations,  to  exhibit 
precious  Chrill  in  his  all-fufficiency. — There  dwel- 
leth  in  him, 

1.  A  complete  fulnefs  as  God  :  He  is,  in  all  per- 
feftions  and  attributes,  the  equal  of  God  the  Father, 
and  God  the  Holy  Ghofl.     But  efpecially, 

2.  He  is  all-fufficient  as  the  great  Mediator  of  the 
covenant :  for,  in  confequence  of  his  having,  from 
all  eternity,  taken  upon  him  to  complete  the  great 
work  of  falvation ;  and  becaufe,  in  time,  he  hath  ac- 
tually accomplifhed  it  by  his  aftive  and  paffive  obe- 
dience ;  the  Father  hath  invefted  him  with  all  that 
fulnefs  which  was  necelfary  for  the  finner's  eternal 
happinefs,  to  the  end  that  all  his  ele61;  and  redeemed 
ones  might,  out  of  that  fulnefs,  receive  grace  for 
grace,  John  i.  i6.  Is  it  aflced.  Whence  does  it 
appear  that  the  glorious  Jefus  poffefifes  a  fulnefs 
for  his  people?   We  anfwer, 

A.  The  names  which  are  given  him,  fet  forth  in 
a  mod  perfpicaous  point  of  light,  the  all-fuiTiciency 
of  the  Mediator.  Is  he  called  Jesus  ?  What  does 
it  import,  but  that  he  is  the  Deliverer  and  Saviour  of 
his  people ;  who,  rcfcuing  them  from  all  evil,  puts 
them  in   poffenTion  of  all  blefTednefs,   both  in   the 


LECTURE  X.  ■  4y 

world  that  now  is,  and  in  that  which  is  to  come. 
Is  he  denominated  Christ?  It  imphes  that  he  is 
the  ANOINTED  one,  who  is  fet  apart  and  qualified 
for  executing  the  three  great  offices  of  prophet, 
PRIEST,  and  king: — offices  which  are  neceflary 
for  him  to  hold,  if  happinefs  eternal  and  infinite 
(hall  be  the  portion  of  his  people.  Befides  thefe 
proper  names,  Jefus,  Chrift,  he  is  alfo  flyled,  The 
Lord  our  Right eoufnefs,  Jer.  xxiii.  6.  Wonderful, 
'  Counfellor,  the  mighty  God,  the  Everlajling  Father, 
the  Prince  of  Peace,  Ifai.  ix.  6. 

B.  The  METAPHORS  which  Scripture  employs  to 
reprefent  him,  difplay  his  mediatorial  fulnefs.  He 
is  not  only  denominated  an  angel,  as  he  is  the 
MESSENGER  of  the  Father,  but  an  angel  by  way  of 
eminence,  one  infinitely  fuperior  to  all  the  angelic 
hofl.  If  he  be  an  angel,  the  name  of  Jehovah  is  in 
him,  and  he  is  Jehovah  himfelf,  Exod.  xxiii.  21  ; — 
the  angel  of  his  prefence,  Ifai.  Ixiii.  9; — the  Head, 
and  Lord  of  angels,  whom  they  all  muft  wcrfliip 
and  adore,  Heb.  i.  6. — He  is  exhibited  in  the  word 
under  the  emblems  of  the  Sun,  Pfalm  Ixxxiv.  12  ; — 
the  Sun  of  Righteoufnefs,  Mal.  iv.  2 ; — the  Star  out 
0/"  Jacob,  Numb.  xxiv.  17; — the  bright  and  morni^ig 
Star,  Rev.  xxii.  16; — the.  day  fpring  frovi  on  high, 
Luke  i.  78  :  for,  He  f hall  be  as  the  light  of  the  morn- 
ing when  the  fun  rifdh ;  even  a  morning  without 
clouds,  2  Sam.  xxiii.  4.  And  wherefore  is  it  that 
fuch  metaphors  are  employed,  but  to  teach  us,  that 
what  the  natural  fun  is  to  the  inhabitants  of  the 
world,  Jefus  is  to  his  church  ?  He  enlightens, 
warms,  refrefhes,  and  makes  it  fruitful. 

C.  To  manifefl:  the  fulnefs  and  all-fufficiency  of 
the  Mediator,  he  is  defcribed  as  a  man,  yes,  as  one 

fairer  than  the  children  of  men,  into  whofe  lips  grace 


48  THE  PIOUS  COMMUNICANT. 

is  poured,  Pfalm  xlv.  2.  The  fpoufe  in  the  Canti- 
cles, after  having  given  a  very  particular  defcription 
of  his  head,  hair,  neck,  hreajl,  Sindfeei,  exclaims,  He 
is  the  chiefejl  of  ten  thousand,  and  altogether  lovely. 
Songs  V.  16.  And  Ifaiah,  with  his  ufual  elegance 
of  expreffion,  depi£ls  him  to  be  a  man  m  whom  the 
Spirit  of  the  Lord  is — The  fpirit  of  wifdom  and  un- 
derfanding,  the  fpirit  of  counfcl  and  might,  the  fpirit 
of  knowledge,  and  of  the  fear  of  the  Lord,  Ifai.  xi.  2. 

D.  The  Lord  Jefus  is  the  great  antitype  of 
all  thofe  celebrated  worthies,  who  had  flourifhed  in 
the  world  previous  to  his  being  manifefted  in  the 
flefli.  Is  he  not  flyled  the  fecond  Adam,  who  is 
the  head  of  the  whole  family  of  the  eleft  ?  Is  he  not 
like  Noah,  that  true  comforter,  who  brings 
falvation  and  comforts  his  people,  with  refpeB  to  the 
toil  and  labour  of  our  hands,  as  the  name  'Noah  im- 
ports, Gen.  V.  29.  He  is  the  real  Isaac,  who  is  the 
fource  from  whence  holy  laughter  and  joy  fprings  to 
his  people.  He  is  another  Moses,  yes,  a  prophet 
greater  than  Mofcs,  who  hath  revealed  the  whole 
counfel  of  God:  the  real  David  and  Solomon, 
whofe  wifdom,  fear  of  God,  vaft  riches,  and  tri- 
umphant viclories  over  his  enemies,  are  celebrated 
as  unparallelled  by  any  who  have  preceded  or  fhall 
fucceed  him.  But  why  is  he  reprefented  as  the  great 
antitype  of  all  thefe  men,  if  not  to  teach  us,  that  he 
hath  done,  is  doing,  and  will  do  more  for  the  ad- 
vancement of  his  people's  felicity,  than  any  of  thofe 
have  done,  who  have  appeared  on  the  flage  of  the 
world  before  him  ? 

E.  He  was  shadowed  forth  under  the  Old 
Tcftament  by  many  things,  all  of  which  combine  to 
teach  us,  that  all  fulnefs  dwells  in  him.  The  re- 
deemers,  or   Go  ELS,   who  v.'erc   to  exert  them- 


LECTURE  X.  49 

felves  in  favour  of  their  deftitute  kindred,  to  repur- 
chafe  the  inheritances  of  thofe,  who  by  reafon  of  po- 
verty had  mortgaged  them ;  and  to  pay  the  ranfom 
for  them,  if  fold  into  flavery ; — were  ftriking  em- 
blems of  that  true  God,  that  great  Redeemer  Jefus 
Chrift,  who  was  to  deliver  his  people  from  the  power 
of  Satan,  free  them  from  the  dominion  of  fin,  and 
reftore  them  to  the  image  of  God  which  they  had 
loft.  The  HIGH-PRIEST,  undcr  the  Old  Tefta- 
ment,  arrayed  in  his  magnificent  attire,  entering  into 
the  facred  place,  and  by  offerings  making  atonement 
for  the  fins  of  the  people,  was  an  illuftrious  type  of 
Jefus,  the  High-Priejl  over  the  houfe  of  God,  who  by 
his  one  offering  hath  for  ever  fierfeBed  them  that  are 
fanBifed,  and  who,  after  he  was  made  perfeEl  by  fuf- 
ferings,  fat  down  at  the  right  hand  of  God.  Heb. 
X.  13. 

F.  The  great  Mediator  of  the  covenant  is  exhi- 
bited in  the  word  under  the  emblem  of  a  Shep- 
herd, the  great  Chief,  and  on/y  Shepherd,  who  feeds 
his  flock  with  knowledge  and  underflanding,  carries 
the  lambs  in  his  hofom,  and  gently  leads  thofe  that  are 
with  young,  Ifai.  xl.  11, — who,  like  Jacob,  will  lead 
them  on  foftly,  according  as  they  are  able  to  endure^ 
Gen.  xxxiii.  14.  He  is  the  true  physician  who 
relieves  his  people  from  all  their  fpiritual  maladies 
by  the  application  of  his  precious  blood. 

G.  Chrift,  as  Mediator,  is  likened  to  the  moft 
GENEROUS  and  NOBLE  amongft  birds  and  animals; 
— to  the  generous  and  towering  eagle,  who  Jlirreth 
up  her  nfl,  fluttereth  over  her  young,  fpreadeth  abroad 
her  wings,  and  takcth  and  bearcth  them  on  her  wings. 
For  the  Redeemer  is  reprefented  as  promifing  that 
his  people  ftiall  mount  up  on  the  wings  of  an  eagle,  to 
fecure  them  in  all  dangers,  to  provide  for  them  in 

Vol.  II.  G 


so  THE  PIOUS  COMMUNICANT.       , 

need,  and  to  keep  the  eye  of  his  love  conflantly- 
upon  them. — To  the  lion;  for  as  the  lion  of  the 
tribe  of  Judah,  he  hath,  by  his  power,  overcome  Sal- 
tan and  bruifed  his  head. — To  the  lamb  j  for  when 
he  was  led  to  the  Jlaughtcr,  like  the  patient  and  meek 
lamb,  he  opened  not  his  mouth. 

H.  He  is  frequently  alfo  compared  to  things 
without  life. — To  a  tree ;  hence  called  The  tree  of 
life  in  the  midfl  of  the  fiaradife  of  God,  Rev.  ii.  7.— 
To  the  CEDAR  of  Lebanon — To  the  apple-tree, 
Songs  ii.  3 ;  As  the  apple-tree  among  the  trees  of  the 
wood,fo  is  my  beloved  among  the  fons :  I  fat  down  tin-- 
der  his  JJiadow  with  great  delight.-^— To  the  vine: 
/  am  the  vine,  John  xv.  1. — To  the  rose  and 
LILY  :  /  am  the  rofe  of  Sharon  and  the  lily  of  the 
Galley,  Songs  ii.  1.  And  why  are  all  thefe  metaphors 
ufed,  but  that  they  may  ferve  as  a  ladder,  by  which 
we:  may  be  elevated  to  fee  the  worthinefs,  amiable- 
nefs,  and  comelinefs,  which  there  is  in  Jefus* 

I.  Once  more:  Chrift  is  compared  to  weapons 
of  defence. — He  is  a  shield,  behind  which  his  peo- 
ple are  fecure  againft  all  the  fiery  darts  of  SataUj 
Pfalm  Ixxxiv.  12.— He  is  a  buckler,  and  the 
enemies  of  their  falvation  fight  in  vain  againft  them. 
—An  ENSIGN,  to  which  the  Gentiles fJiall feek,  Ifai. 
xi.  10. — A  STRONG  TOWER,  Prov.  xviii.  10;  The 
name  of  the  Lord  is  afirong  tower  ;  the  righteous  run^ 
neth  into  it,  and  is  fafe. — A  hiding-place,  when  the 
ftorms  of  Divine  vengeance  are  ready  to  fall  impetu- 
ous on  the  finner's  guilty  head:  A  manfJiall  be  as  an 
hiding-place  from  the  wind,  and  a  covert  from  the  tern- 
pejl,  Ifai.  xxxii.  2. 

K.  Again,  Chrift  is  likened  in  the  word  to  every 
thing  in  nature  which  is  deemed  necefTary  for  our 
€xiftence, — To  water,  Songs  iv.  15. — To  f  ire, 


LECTURE  X,  5  J 

Mai.  iv.  2. — To  BREAD  and  the  manna  which  de- 
fcended  from  heaven,  John  vi.  33. — To  rain  and 
DEW,  Pfalm  Ixxii.  6.  And  why  is  he  compared  ta 
thefc,  but  to  convince  us,  that  if  water  be  neceflary 
to  fatisfy  our  third,  fire  to  enhghten  and  warm  us, 
bread  to  nourifh  us,  manna  to  preferve  hfe,  rain  to 
make  the  earth  fruitful,  and  dew  to  keep  aHve  the 
herbs  and  plants,  parched  by  the  fultry  heat  of  a 
fummer's  fun, — infinitely  more  neceflary  is  Jefus,  in 
all  thefe  refpe6ls,  to  his  people. 

L.  As  the  all-fufficient  Mediator,  there  are  af- 
cribed  to  him  three  great  and  glorious  offices  : 
for,  how  would  it  have  been  poflible  for  us  ever  to 
have  formed  juft  and  adequate  conceptions  of  the 
way  of  falvation  and  of  the  covenant  of  God,  unlefs 
he,  as  the  great  Prophet  and  teacher  fent f row.  God, 
had  taught  us  the  fame  ?  We  were  blind,  yes,  dark- 
nefs  itfelf:  no  light  fhone  in  the  underftanding :  the 
things  of  the  Spirit  of  God  were  efteemed  fooHpinefs. 
But  Jefus,  who  hath  received  the  tongue  of  the 
learned,  has  clearly  unfolded  to  us  the  whole  coun-. 
fel  of  God.  He  did  it  previous  to  his  manifeftation 
in  the  flefh,  and  he  does  it  flili,  by  his  word  and 
fpirit.  Again,  was  it  poflible  for  us,  guilty  and  pol- 
luted creatures,  to  approach  unto  God,  and  enter 
into  covenant  with  him,  if  he,  as  the  great  Kigh^ 
Priest,  had  not  opened  the  way  by  his  blood, 
and  brought  in  an  everlafling  righteoufnefs  ?  Cer- 
tainly not :  for,  if  he  had  not  entered  into  the  ho- 
liefl:  with  his  blood; — and  if  he  did  not  ftill  live  to 
intercede,  the  way  of  life  would  be  now  fliut,  and  we 
could  never  go  with  boldnefs  to  the  throne  of  grace, 
Heb.  X.  20.  In  a  word,  How  would  it  ever  have 
been  poflible  for  us  to  have  embraced  the  covenant, 
5ind  complied  with  its  terms  when  revealed,  feeing 


52  THE  PIOUS  COMMUNICANT. 

our  inability  to  help  ourfelves  is  fo  great,  and  feeing 
we  are  fo  unwilling  by  nature  to  be  helped,  if  the 
Almighty  King,  by  the  fceptre  of  his  ftrength,  had 
not  brought  down  our  towering  imaginations,  and 
made  our  hearts  fubmiflive  to  his  grace  ?  Yes, 
would  it  have  been  poffible  to  have  continued  in  a 
gracious  ftate,  unlefs  he  ftill  lived  as  King  of  Zion, 
to  protefl  his  fubje6ls  from  the  affaults  of  the  ene- 
mies of  their  falvation  ? 

M.  Laflly,  permit  us  to  remark,  that  it  pleafed 
the  Father  that  fuch  a  fulnefs  Ihould  dwell  in  the 
Mediator  as  is  calculated  to  anfwer  all  the  wants  of 
his  people  ?  For,  are  they  foolish  ? — in  him  there 
is  a  fulnefs  of  Wisdom.  Are  they  guilty? — in 
him  there  is  a  fulnefs  of  righteousness.  Are 
they  POLLUTED  by  their  remaining  corruptions  ? — 
in  him  there  is  a  fulnefs  for  their  sa notification. 
Are  their  enemies  numerous,  or  have  they  to 
STRUGGLE  with  many  difficulties? — in  him  there 
is  PERFECT  REDEMPTION,  1  Cor.  i.  go-  Are  they 
POOR  and  needy? — in  him  are  hid  all  the  trea- 
fures  of  grace  to  enrich  them.  Are  they  naked  ? — 
he  clothes  and  adorns  them  with  the  garments  of  fal- 
vation, and  the  robe  of  his  righteoufnefs.  So  that 
in  Chrift  there  is  for  his  redeemed,  all  falvation,  all 
grace,  all  light,  all  life,  and  all  ftrength,  which  is 
r*eedfal  for  them. 

3.  But  it  would  not  be  fufficient  that  there  was 
fuch  a  fulnefs  in  Chrift  as  we  have  delineated  above, 
if  his  people  were  not  permitted  to  partake  of  it. 
We  therefore  remark,  that  the  redeemed  of  the 
Lord  may  receive  of  his  fulnefs,  and  grace  for 
grace.  Our  Jefus  hath  the  power  and  the  right  of 
difpcnfmg  grace,  in  that  manner  and  degree  which 


LECTURE  X.  53 

beft  pleafes  him,  and  contributes  moft  to  their  hap- 
pinefs. — 

He  hath  the  power ;  for  he  is  God,  and  as  fuch 
may  difpofe  of  his  people,  who  are  his  property, 
without  any  to  controul  him.  Is  he  the  Mediator 
of  the  covenant  ? — he  has  a  perfeft  right  to  deal  with 
them  as ,  he  fees  fit ;  for  in  the  eternal  council  of 
peace  the  Father  promifed  him,  that  when  he  fliall 
have  made  his  foul  an  offering  of  Jin,  he  Jliould  fee  his 
feed,  Ifai.  liii.  lO.  Now,  it  being  confidered,  that 
this  would  be  done,  God's  faithfulnefs  made  it  necef- 
fary  for  him  to  fulfil  the  promife ;  and  therefore  he 
faid,  Afk  of  me,  and  I  will  give  thee  the  heathen  for 
thine  inheritance,  and  the  uttermojl  parts  of  the  earth 
for  thy  pojfeffion,  Pf.  ii.  8.  And  is  this  feed  given 
to  him  ? — it  is  neceffary  that  he  fliould  enrich  it  by 
imparting  of  his  fulnefs,  and  by  bellowing  upon  it 
all  needful  bleffings.  And  for  this  reafon,  fays 
Chrift,  the  Father  hath  given  all  things  into  his 
hands,  John  iii.  35.  Is  he  exalted  and  feated  as  a 
king  on  his  throne  ? — he  not  only  enjoys  completely 
himfelf  all  the  bleffings  promifed  to  him  ;  but  his 
people  alfo  muft  neceffarily  have  communications  of 
grace  made  to  them  here,  and  receive  too  a  crown  of 
glory  hereafter. 

Surely  fuch  a  view  of  the  all-fufficiency  of  Chrift 
cannot  but  be  a  mean  to  animate  and  encourage  the 
fearful  children  of  God  to  fly  unto  Jefus  with  all 
their  wants,  burdens,  and  complaints,  to  obtain  from 
him  a  rich  fupply,  fupport,  and  relief.  Say  not, 
•'  We  have  no  doubt  but  the  defcription  which  has 
"  been  given  of  the  Saviour's  fulnefs  is  accurately 
"  given  :  but  our  diflrefs  arifes  not  from  a  belief 
*•  that  there  is  a  want  of  ability  and  fulnefs  in  Chrift 
*'  to  fave,  to  uphold,  and  comfort  us.    It  is  this  that 


54  THE  PIOUS  COMMUNICANT- 

"alarms  us:  Perhaps  he  is  not  willing  to  bc« 
*'  flow  on  our  fouls  any  meafure  of  grace  out  of  his 
*'  fulnefs.  On  this  account  we  are  afraid  to  come 
^  to  him." 

But,  fearful  fouls,  attend,  whilft  we  attempt  to  de- 
monflrate,  that  if  the  Lord  Jefus  be  mighty  to  fave, 
and  all-fufEcient,  he  is  alfo  willing  to  enrich  with 
his  grace  every  finner  that  feels  his  need  of  it.  To 
do  this  was  the  second  thing  propofed. 

That  the  willingness  of  Jefus  to  fave,  and  to 
communicate  of  his  fulnefs,  may  be  clearly  feen,  we 
ftiall, 

1.  Shew,  from  the  word,  that  Chrift  invites  in 
the  mod  afiFe£tionate  manner  the  greateft  linners  to 
come  to  him. 

2.  Point  out  that  Chrift  himfelf  has  removed  all 
the  difficulties  which  finners  can  poffibly  raife  againft 
coming  to  him. 

3.  Exhibit  in  what  manner  he  deported  himfelf 
hi  the  days  of  his  flelh,  to  make  his  willingnefs  ap* 
pear. 

4.  Shew,  from  the  concurrent  teftimony  of  Scrip- 
ture, that  the  greatest  of  finners  have  been  faved 
by  him. 

A.  The  Lord  Jefus,  to  evidence  his  willingnefs, 
INVITES  the  finner  in  the  moft  friendly  and  per- 
fuafive  manner,  to  hold  fcllowfhip  with  him.  He 
ftands  as  with  arms  widely  extended,  and  elevating 
his  voice,  fays,  Look  unto  7ne,  a7id  be  ye  faved,  liai. 
xlv.  2  2.  Let  him  that  is  athirjl  come;  and  whofoever 
will,  let  him  take  the  water  of  life  freely,  Rev.  xxii. 
17.  If  thou  hadfl  afked  of  him,  he  would  have  given 
thee  living  water,  John  iv.  10.  Open  thy  mouth  wide, 
end  I  will  fill  it,  Pf.  Ixxxi.  10.  Can  language  better 
cxprcfs  feis  compafiion  for  finners  in  their  deplorable 


lECtURE  X.  55 

Utiiation,  than  he  hath  done  by  the  mouth  of  his 
prophet  Hofea  ?  chap.  xi.  8,  Mine  heart  is  turned 
•within  7ne,  and  my  repentings  are  kindled  together ; 
and  by  Ezekiel,  chap,  xxxiii.  ii,  Turn  ye,  turn  ye 
from  your  evil  ways ;  for  why  will  ye  die,  0  houfe  of 
Ifrael?  The  tendernefs  and  concern  which  Jefus 
felt  for  finners,  appears  from  his  ^veeping  over  them, 
and  crying,  Luke  xix.  42,  If  thou  hadfl  known,  even 
thou,  at  leaf  in  this  thy  day,  the  things  which  belong 
unto  thy  peace  !  Again,  he  declares,  that  he  will  ga^ 
ther  finners  together,  as  a  hen  gathereth  her  chickens 
under  her  wings.  Matt,  xxiii.  37.  And  again,  Matt. 
xi.  28,  he  fays,  Come  unto  me,  all  ye  that  labour  and 
are  heavy  laden,  and  I  will  give  you  ref.  O  friendly 
and  endearing  invitations!  Will  you  not  yet  be- 
lieve, that  Jefus  is  willing  to  fave  ?  Yes,  methinks 
we  hear  you  fay,  we  would  readily  believe  it,  were 
it  not  that  fome  difficulties  have  arifen,  which  ope- 
rate as  a  bar  to  the  exercife  of  si  confidence  in 
Chrift's  willingnefs.     But 

B.  The  difficulties  which  may  have  prefented 
themfelves,  Chrift  himfelf  has  removed  by  this  one 
promife:  All  that  the  Father  giveth  me  fJiall  corns 
unto  me,  and  him  that  cometh  unto  me  I  will  in  no 
wife  cafi  out,  John  vi.  39.  This  promife  reaches 
every  cafe,  and  makes  every  obftacle  to  vanifh.  If 
Chrifl  had  dated  a  hundred,  a  thoufand  difFerenC 
cafes  of  confcience, — fouls  m.  diflrefs  might  have  ftiU 
made  objeftions  that  thofe  cafes  were  not  exa6lly  in 
point.  But  here  no  objeftion  can  be  raifed.  Him, 
fays  Chrift,  be  he  who  he  may,  that  cometh  to  me, 
I  will  not  caft  out.  If  any  fhould  obje6l  and  fay, 
I  am  a  great  finner,  I  have  too  long  defpifcd  the 
offers  of  grace,  and  ftrayed  from  God, — remember, 
Jef^s  fays,  I  am  come  t,o  feek  and  tg  fax:  that  -ivhzch 


56  THE  PIOUS  COMMUNICANT. 

is  lojl.  He  does  not  fay,  let  it  well  be  remarked,  I 
am  come  to  fave  thofe  who  are  found  feeking  me ; 
but  thofe  who  are  loft  and  wandering  in  the  mazes 
of  finful  ignorance;  for  it  is  my  province  to  seek, 
Luke  xix.  lo.  Have  you  then  any  fight  or  fenfe 
of  the  greatnefs  of  your  mifery  ? — it  is  evident  that 
Jefus  is  feeking  you:  for,  to  fhew  the  fmner  the 
atrocity  of  his  fin,  and  his  dreadful  ftate,  is  ufually 
the  firft  ftep  he  takes.  This,  Paul  confirms,  i  Tim. 
i.  15,  This  is  a  faithful  faying,  and  -worthy  of  all  ac^ 
ceptation,  that  Chrift  Jefus  came  into  the  world  to  fave 
finners,  of  whom  I  am  chief  Now,  if  the  words  of 
Chrift  and  his  apoftle  be  true,  as  undoubtedly  they 
are,  then  you  may  not  hefitate  to  fay,  "  Chrift  is 
"  willing  to  fave  us :  for  we  are  finners,  and  loft  and 
"  ruined  finners  too." 

C.  The  Lord  Jefus,  to  difplay  that  he  is  perfeftly 
willing  to  fave,  manifefted  in  the  days  of  his  flefh, 
that  his  compaffion  was  boundlefs  as  deity,  and  that 
the  riches  of  his  love  were  immenfe  toward  the  guilty 
and  ruined  children  of  men.  Are  we  not  told  by  an 
infpired  prophet,  that  he  hore  our  griefs  and  carried 
our  forrows  ?  Why  are  we  told  this,  but  that  it 
might  appear  to  every  attentive  enquirer,  that  if 
Chrift  were  the  great  Phyfician  with  the  difeafes  of 
the  body,  he  alfo  healed  the  maladies  of  the  foul  ? 
Did  he  ever  caft  any  from  his  prefence  who  came  to 
him  for  relief,  or  refufe  to  help  the  fons  and  daugh- 
ters of  affliclion  and  mifery,  when  they  humbly  fought 
his  face.  The  Gentiles,  in  the  eftimation  of  the  Jews, 
were  confidered  as  dogs,  men  whom  the  God  of  If- 
rael  muft  neceffarily  difregard,  becaufe  of  their  cere- 
monial impurity,  yet  even  thefe  were  not  only  per- 
mitted to  eat  of  the  crumls  which  fell  from  his  table  / 
but  largely  to  partake  of  the  bleflings  of  his  cove* 


LECTURE  X.  57 

nant.  It  is  true  that  Matthew  records,  chap.  xiii.  58, 
that  Jefus  did  not  many  mighty  works  in  Nazareth : 
— But  to  what  was  it  to  be  attributed  ?  Certainly 
not  to  a  want  of  compaffion  in  Jefus  for  the  inhabi- 
tants of  his  own  country ;  but,  as  the  evangelift  ex- 
prefsly  mentions,  to  their  unbelief:  for  all  who  came 
to  him,  even  there,  were  helped.  Did  he  not  aft 
the  part  of  a  tender  and  faithful  phyfician  to  the  pof- 
felTed  of  the  devil,  to  thofe  who  were  afTlifled  with 
the  leprofy,  to  the  deaf,  and  the  blind  ?  V/hat  bet- 
ter or  more  conclulive  evidence  can  we  have  of 
Chrift's  willingnefs  to  fave  the  chief  of  finners,  and 
deliver  them  from  that  mifery  into  which  fin  hath 
brought  them,  upon  their  leaving  all,  and  cleaving 
to  him  as  the  only  hope  of  Ifrael,  and  Saviour  of  fin- 
ners of  the  Gentiles  ? 

D.  The  Lord  Jefus,  to  difcover  to  the  guilty  fons 
of  men,  that  he  is  as  willing  as  he  is  able  to 
fave  them,  hath  caufed  to  be  recorded  in  his  word  a 
variety  of  instances  of  his  aftually  having  refcued 
from  eternal  deftruftion,  iinners  whofe  tranfgreffions 
were  of  a  nature  aggravated  in  the  higheft  degree. 
Can  we  form  to  ourfelves  any  idea  of  there  ever 
having  been  a  greater  finner  than  Adam,  the  parent 
of  human  kind  ?  He  not  only  finned  under  circum- 
ftances  peculiarly  calculated  to  keep  him  in  the  way 
of  duty ;  but  he  finned,  knowing  at  the  fame  time, 
that  as  the  head  of  his  pofterity,  he  would,  by  his 
tranfgreflion,  bring  mifery  and  wretchednefs  on  the 
generations  which  were  to  fpring  from  his  loins.  But 
were  not  grace  and  falvation  bellowed  upon  Adam  ? 
He  had  no  fooner  fallen  by  his  iniquity,  than  the 
way  of  life  was  revealed  to  him,  and  a6iually  pro- 
mifed  in  thefe  words  of  the  Eternal  :  The  feed  of 
the  vfoxnTknJJiall  bruife  the  ferpent's  head,  Gen.  iii.  15. 

Vol.  11,  H 


5?  THE  PIOUS  COMMUNICANT. 

Shall  we  prefent  you  with  the  charafterof  Manas- 
SEH  ?  Was  he  not  for  wickednefs  unequalled  by  all 
the  kings  of  Ifrael  that  preceded  or  fucceeded  him? 
He  not  only  finned  himfelf,  but  he  likewife  made 
Ifrael  to  fm.  His  iniquities  were  of  fo  heinous  a  na- 
ture in  the  fight  of  God,  that  on  account  of  them 
the  Lord  would  not  be  prevailed  upon  to  have  pity 
on  Jerufalem.  Hear  how  Jehovah  expreffes  him- 
felf, Jer.  XV.  1,  5,  6:  Though  Mofes  and  Samuel Jiood 
hcjore  me,  yd  my  mind  could  not  be  toward  this  people. 
Cajl  theyn  out  of  my  fight,  and  Id  them  go  forth  :  for 
who  fliall  have  pity  on  thee,  0  Jerufalem  ?  or  -who  Jliall 
bemoan  th'-:e  ?  or  who  fliall  go  ofide  to  afk  how  thou 
doejl  ?  Thou  hafl  forfaken  me,  therefore  will  I  f  retch 
cut  my  hand  againf  thee  and  defray  thee :  I  am  weary 
with  repenting.  And  flill,  beloved,  to  this  vile  Ma- 
naifeh,  God  imparted  his  grace :  for  it  is  written. 
When  he  zoas  in  affliction  he  befughtthe  Lord  his  God, 
and  humbled  himfelf  greatly  before  the  God  of  his  fa- 
thers, and  prayed  to  him :  and  he  was  entreated  of 
hijn,  and  heard  his  fupplication,  2  Chron.  xxxiii.  12, 
13.  If  our  attention  be  turned  from  the  inftances 
which  the  Old  Teftament  produces,  to  thofe  which 
are  found  in  the  New,  we  will  be  loft  in  wonder  at 
the  contemplation  of  divine  and  redeeming  love  fet 
forth  in  the  converfion  of  the  thief  on  the  crofs. 
He  was  a  thief,  perhaps  a  murderer,  and  fuffered 
the  pains  uf  crucifixion  for  crimes  moft  atrocious — 
And  yet  this  mifcreant,  whom  the  laws  of  his  coun- 
try had  adjudged  unfit  to  liv^e,  foun  1  mercy  :  "  Jefus 
faid  unto  him,  Verily,  verily,  I  fay  unto  thee,  to-day 
ftialt  thou  be  with  me  in  Paradife,"  Luke  xxiii.  43. 
But  why  did  Jefus  (hew  him  favour  ?  On  the  one 
hand,  it  was,  that  he  might  exhibit  at  this  time  the 
ellicacy  of  his  blood  to  fave  the  greatefl  finncr ;  and, 


LECTURE  X.  59 

on  the  other,  that  no  perfon  fliould  defpair  of  find- 
ing grace,  but  believe,  that  whilll:  the  lamp  of  life 
continues  to  burn,  the  vileft  finner  may  return — 
may  feek  for  grace,  and  look  unto  him  for  falvation. 
Was  not  Saul  of  Tarfus,  who  was  afterwards  deno- 
minated Paul,  a  finner  above  thoufands  of  others  ? 
He  was  a  perfecutor  of  the  brethren,  a  blafphemer 
of  Chrift,  one  that  confented  to  the  death  of  Ste- 
phen :  and  yet  this  wretch  obtained  mercy.  Hear 
his  own  words,  i  Tim,  i.  12,  13,  14,  15,  16:  / 
thank  Chrijl  Jejus  our  Lord,  who  hath  enabled  me ; 
for  that  he  counted  me  faithful,  putting  me  into  the  mi- 
nifiry,  who  was  before  a  blafphemer,  and  a  perfecutor, 
and  injurious.  But  I  obtained  mercy,  bccaife  I  did  it 
in  unbelief.  And  the  grace  of  our  Lord  was  exceeding 
abundant  with  faith  and  love  which  is  in  Chrifl  Jtfus. 
This  is  a  faithful  faying,  and  worthy  cf  all  accepta- 
tion,  that  Chrifl  Jefus  came  into  the  loorld  to  fave  fin- 
ners,  of  whom  /  am  chief  Yes,  fo  free  is  the  grace 
of  Chrifl,  that  the  very  Jews  who  had  polluted  their 
hands  with  the  fhedding  of  the  innocent  blood  of  the 
Prince  of  life,  and  who  had  crucifed  the  Lord  of 
glory,  were  made  the  monuments  of  mercy.  For 
when  the  apoflle  Peter,  on  the  day  of  Pentecoft, 
charged  them  with  thefe  dreadful  crimes,  many  of 
them  were  pricked  in  their  hearts,  and  cried,  Men  and 
brethren,  what  fliall  we  do?  Confiderably  more  in- 
ftances  of  this  kind  might  be  educed  from  the  Scrip- 
tures :  but  a  fufficient  number  has  been  mentioned 
to  fhow  that  the  greatefl  finner  may  hope  for  grace 
in  Chrill. 

See  thus,  beloved, — a  Jefus  in  whom  all  fulnefs 
dwells — a  Jefus  who  is  all-fufEcient — a  Jefus  who 
CAN,  and  alfo  will  freely  grant  falvation  to  all 
who  come  to  him,  and  by  him  go  to  the  Father. 


6q  the  pious  communicant. 

And  now,  convinced  and  alarmed  linners, 
who  by  divine  grace  have  your  hearts  affe6led  with 
a  view  of  your  mifery,  and  who  indeed  are  fweetly 
inclined  to  enter  into  covenant  with  God,  but  are 
afraid  to  engage  in  a  tranfaftion  fo  folemn,  fo  great, 
— -come,  behold  this  great  Mediator  of  the  covenant. 
Surely  nothing  can  now  keep  you  from  approaching 
unto  God,  and  from  enjoying  his  favour,  if  it  be 
your  earnefl  and  fmcere  defire  to  make  application 
to  the  compalhonate  Jefus.     Therefore, 

1.  Be  not  too  much  alarmed,  nor  defpond,  by 
yeafon  of  a  view  of  the  number,  the  aggravated  na- 
ture of  your  fms,  or  your  long  continuance  in  them, 
neither  let  the  justice  and  holinefs  of  God,  nor 
your  having  broken  that  law,  under  the  curfe  of 
which  by  nature  you  are  lying,  terrify  your  fouls. 

A.  1  lay,  Be  not  too  excejfivdy  cajl.  down  at  the 
view  of  the  number,  the  aggravated  nature  of 
your  fins,  or  your  having  fo  long  continued  in 
them.  Let  us  not  be  underftood  to  intimate,  that 
you  have  no  reafon  both  for  forrow  and  diflrefs : 
we  declare  the  contrary ;  for  when  fm  is  difcovered 
in  its  awful  nature,  and  its  dreadful  effects  are  feen 
and  felt  in  any  degree,  you  will  think  you  cannot 
be  fufficiently  humbled  on  account  of  it ;  and  if 
God  did  not  fometimes  moderate  the  impreflions 
which  a  view  of  having  finned  againft  his  divine 
majefty  produces ;  and  were  he  not,  at  thofe  times, 
to  dart  a  ray  of  grace  divine  into  your  fouls ; — we 
can  readily  conceive,  that  you  muft  fmk  beneath 
your  accumulated  load  of  guilt.  But,  though  this 
be  really  fo,  ftill  you  ought  not  to  entertain  the  fen- 
timent,  that  they  are  unpardonable,  or  that  you  can- 
pot  be  made  the  fubje6ls  of  falvation ;  for  fuch  fen- 
tiracnts  have  their  origin  in  hell,  where  terror  and 


LECTURE  X.  61 

defpair  always  reign — They  are  fuggeftions  of  the 
adverfary  of  your  fouls,  who,  when  any  are  led  over 
to  Chrift,  in  an  evangelical,  calm,  and  gentle 
way,  feldom  fails  to  fuggeft  to  fuch,  *'  that  they  have 
not  had  as  great  views  of  fin  as  were  neceffary,  nor 
have  been  enough  diftreffed,  broken  and  contrite  in 
heart,  on  account  of  their  having  departed  from  the 
living  God,  and  violated  his  holy  law."  This  fame 
adverfary  appears  in  quite  a  different  form,  when 
God,  in  order  to  alarm  the  fmner's  confcience,  exhi- 
bits himfelf  in  all  the  terrors  of  his  majefty,  and  pre- 
fents  to  view  the  holinefs  of  his  nature,  and  makes 
himfelf  known  to  be  a  confuming  fire  to  the  workers 
of  iniquity.  Then  he  is  bufy  to  excite  alarm  ;  then, 
in  order  to  keep  Jefus  out  of  fight  as  long  as  he  pof- 
fibly  can,  he  is  bold,  contrary  to  the  plaineft  decla- 
rations of  the  word,  to  difcourage,  and  to  induce  a 
belief,  that  the  fins  of  fuch  perfons  are  too  great  to  be 
forgiven,  and  that  it  is  the  extreme  of  prefumption 
even  to  think  of  approaching  unto  God,  of  foliciting 
pardon  at  his  hands,  or  of  fondly  cherilhing  the  hope 
that  he  will  remove  out  of  his  fight  tranfgreflions 
which  are  of  fuch  a  fcarlet  colour,  and  of  fuch  a  crim- 
fon  dye.  O  finners,  whofe  fouls  are  difquieted  with- 
in you,  who  are  terrified  at  the  fight  of  the  malignity 
and  magnitude  of  your  guilt, — ceafe  to  fear  :  behold, 
there  is  a  great  Mediator — He  hath  made  atonement 
for  all  fins ;  the  efficacy  of  his  blood  is  infinite.  Let 
your  fouls,  then,  take  refuge  beneath  the  fhadow  of 
his  wings.  He  will  not  reje6l  you  becaufe  you  come 
with  hearts  oppreffed  by  fears,  and  with  eyes  melted 
into  tears,  or  becaufe  you  approach  him  with  a  trem- 
bling hand.  His  fceptre  of  mercy  is  extended  to 
you  : — touch  it ; — and  let  fentiments  like  thefe  ob- 
tain:  "  We  will  not  anv  longer  refle6l  difhonour 


62  THE  PIOUS  COMMUNICANT. 

•'  upon  Jefus  by  keeping  at  a  diflance  from  him; 
*'  but  will  place  the  crown  upon  his  head,  and  fub- 
*'  mit  to  him  as  one  who  is  mighty  to  redeem  the 
"  chief  of  finners." 

B.  Let  not  the  holiness  and  justice  of  God 
fill  your  fouls  with  terror  and  difmay  in  too  high  a 
degree :  for  now  it  muft  be  evident  to  you,  from 
what  has  been  faid,  that  the  flames  of  divine  wrath 
can  be  extinguifhed  by  Jefus,  the  glorious  Mediator 
of  the  new  covenant,  and  in  virtue  of  his  a6live 
and  paflive  obedience.  Juftice  having  fheathed  its 
avenging  fword,  God  can  addrefs  you,  faying,  Wrath 
is  not  in  me  :  lay  hold  of  my  Jlrength :  I  will  make 
peace  with  you.  And  you,  in  the  delightful  flrains 
of  the  poet,  may  reciprocate, 

Should  fevenfold  dorms  of  vengeance  roll, 
And  fhake  this  globe  from  pole  to  pole, 
No  thunder-bolt  fhall  daunt  my  face, 
While  Jefus  is  my  hiding-place. 

C.  Suffer  yourfelves  not  to  be  the  fubje6lofdefpair 
at  the  view  of  the  curse  of  that  law  which  you  are 
fcnfible  you  have  broken,  and  with  the  requifitions 
of  which  you  acknowledge  you  have  not  complied; 
for,  behold  the  Mediator  has  brought  in  a  complete 
righteoufnefs,  and  hath  removed  the  curfe  when  he 
was  made  a  curfe  for  us. 

2.  DiftreiTed  fouls,  let  this  alfo  adminifter  comfort 
to  you,  that  it  is  that  God  whom  the  Scriptures  declare 
to  be  a  righteous  and  a  holy  God,  and  an  angry  Judge, 
who  hath  himfelf  conflituted  this  Mediator  to  be  the 
only  way  to  life  and  falvation.  In  the  counfels  of 
Eternity,  Jehovah  fet  apart  for  this  work  his  glorious, 
only,  and  beloved  Son,    In  time  he  revealed  him  to 


LECTURE  X.  63 

his  church  by  promifes,  fhadows  and  types;  and,  in 
ihefulnefs  of  time,  he  fent  him  into  the  world  made  of  a 
woman,  in  all  things  like  unto  his  brethren,  fin  only  ex- 
cepted.  He  being  in  the  world,  the  Father,  that  divine 
juftice  might  be  fatisfied,  laid  upon  him  the  iniquity  of 
us  all;  and  demanded  that  Jefus,  as  the  furety  of  the 
guilty,  ftiould  fufFer,  bleed,  die  :  but  at  the  fame  time 
made  it  evident  to  all,  that  he  was  well  pleafed  in 
him  : — for,  by  a  voice  from  heaven,  he  declared, 
"  This  is  my  beloved  fon,  in  whom  I  am  well  pleafed" 
Matt  3.  17.  i.  e.  his  perfon  is  the  obje6i;  of  my  de- 
light, and  his  righteoufnefs  is,  in  every  refpeft,  fatis- 
faftory  to  my  righteoufnefs. — Of  this  we  cannot  but 
be  convinced,  when  we  confider  that  God  raifed  him, 
and  exalted  him  to  a  feat  at  his  right  hand.  Now, 
afflidled  and  fearful  fouls,  are  you  fenfible  of  your 
being  finners  ?  Is  it  revealed  to  you  in  the  gofpel, 
that  that  God  whom  you  have  offended  by  your 
fins,  hath,  from  a  principle  of  free  and  fovereign  love, 
grace  and  compalTion,  appointed  a  Mediator  to  re- 
concile finners  to  himfelf;  offers  this  perfe6t  Saviour 
to  all  who  feel  compunftion  and  anguifti  on  account 
of  fm  ;  and  calls  from  heaven,  faying,  Behold  my  fon, 
the  mighty  Redeemer;  I  have  found  a  ranfom  ;  with 
his  obedience  I  am  fully  fatisfied.  O,  do  you  approve 
of  him  too  ;  take  hold  of  him  ;  embrace  him  by  faiih, 
and  you  fhall  be  reconciled  to  me. 

Sarely,  if  diftreffed  fouls  were  duly  to  contemplate 
thefe  things,  nothing  could  keep  them  from  God ; 
every  obflacle  would  be  removed  out  of  the  way, 
which  at-prefcnt  deters  them  from  going  to  hira  with 
boldnefs  to  feek  for  grace. 

But  it  is  time  to  apply  the  fubje6l  more  particu- 
larly to  thofe  compofing  this  auditory,  who  have 
convened  to-day  in  this   facred  temple,  profeifudiy 


64  THE  PIOUS  COMMUNICANT. 

with  the  objedl  of  preparing  to  meet  the  Lord  at  the 
table  which  again  is  foon  to  be  fpread  in  our  pre- 
ience. 

No  truths  can  be  more  useful,  none  more 
APPLICABLE  to  fuch  an  occafion,  than  thofe  which 
have  been  difcufled  in  this  le6lure  :  for.  this  facrament 
is  the  facrament  which  the  Lord  Jefus  hath  inflituted 
to  keep  ahve  in  the  minds  of  his  people  the  memory 
of  his  love,  difplayed  in  his  agonizing  fufFerings  and 
ignominious  and  accurfed  death  on  the  crofs.—- 
The  bread  and  wine  are  defigned  to  be  ftriking 
emblems  of  his  body  which  was  broken,  and  of  his 
blood  which  was  fhed  for  the  remiflion  of  fins,  and 
for  the  fealing  of  the  everlafting  covenant  of  grace. — « 
In  the  Lord's  fupper,  the  eye  of  faith  beholds  the  great 
Mediator  as  that  one  ftone  upon  which  there  Jliall  be 
Jeven  eyes,  as  that  chief  corner-Hone  on  which  the 
whole  foundation  of  our  falvation  refts.  At  the  table, 
precious  Chrift  prefents  himfelf  to  his  people  in  all 
his  mediatorial  fulnefs,  as  one  whofe  body  is  vieat 
indeed,  and  zohofe  blood  is  drink  indeed.  In  a  word, 
at  that  facred  board,  he  makes  an  offer  of  all  he  has, 
to  the  children  of  his  love,  and  declares  that  he  is 
willing  to  enrich  with  his  grace,  and  glory  too,  all 
who  come  unto  him :  for,  his  language  to  the  guefts 
is,  Co7ne  eat  of  my  bread,  and  drink  of  the  wine  which 
I  have  mingled,  Prov.  ix.  5. 

But  here  a  queflion  of  the  greatell  magnitude  may 
be  afkcd,  Have  we  a  right  to  approach  to  that  ordi- 
nance ? We  anfwer. 

That  finners  who  have  never  been  converted 
Lo  God,  find  but  little  difficulty  on  their  minds,  with 
refpedl  to  drawing  nigh  to  the  table:  fenfelefs  of  fhame 
and  prefumptuous  to  an  extreme,  they  will  not  be 
deterred  by  any  thing  we  can  addrefs  lo  them :  they 


LECTURE  X.  6i 

will  not  be  deterred  by  any  thing  we  can  addrefs  to 
them;  they  fay,  God  is  merciful  and  gracious ;  and 
contemplate  thofe  perfedionsof  God  not  as  illuftrated 
in  Chrift.  But,  unconverted  fmners,  know  that  it 
is  an  eternal  truth,  that,  if  God  were  to  difplay  his 
grace  in  any  other  way  but  through  the  Saviour,  both 
his  holinefs  and  juflice  would  be  fullied.  You  fay. 
Cod  is  gracious ; — but  you  have  never  as  yet  taken 
refuge  beneath  the  fhadow  of  Jefus'  wings,  in  and 
through  whom  alone  he  bellows  his  grace.  You  are 
bold  to  come  to  his  holy  table ;  but  you  have  never 
experienced  any  fincere  defires  after  the  Lord  Jefus, 
nor  hav^e  your  hearts  been  exercifed  by  faith  and  love. 
O  that  you  did  but  fee  how  guilty  you  are  before 
God ;  that  you  have  violated  his  holy  law,  which  is 
thundering  its  dreadful  curfes  againft  you.  The  guilt 
which  you  have  contra61;ed  you  cannot  remove,  even 
though  it  were  in  your  power  to  be  attempting  it 
through  the  endlefs  ages  of  eternity.  For,  confider 
what  it  cod  the  Son  of  God  himfelf  to  effecl  it  as  the 
furety  of  (inners.  He  mufl  leave  the  throne  of  his 
glory ;  he  mufl  become  man  ;  die  the  accurfed  death 
of  the  crofs,  before  one  fmner  could  be  admitted 
within  the  bonds  of  the  covenant  of  grace.  How  then 
can  you  conceive  it  poffible  that  you  can  be  admitted 
into  the  prefence  of  God,  and  enjoy  the  light  of  his 
countenance  without  an  intereft  in  the  divine  Re- 
deemer ? 

I  am  aware  that  there  are  many  of  you  who, 
having  received  a  religious  education,  are  convinced 
that,  OUT  OF  Christ  there  is  no  salvation. 
Such  are  apt  to  imagine  and  flatter  themfelves  that 
they  have  a  faving  interefl  in  him  ;  but  I  pray  you, 
tell  me  on  what  principle  you  imagine  that  this  is 
the  cafe  ?  Jefus  is  indeed  a  Saviour  ;  but  he  faves  not 

Vol.  II,  I 


66  THE  PIOUS  COMMUNICANT. 

ALL  men  :  it  is  to  be  feared  that  the  lead,  by  far  the 
leaft  part  of  Adam's  fmful  race  look  to  him  as  their 
Saviour.  If  you  be  interefted  in  Chrift,  you  muft  be 
changed  in  the  temper  and  difpofition  of  your  minds, 
and  fm  muft  no  longer  be  the  obj eft  of  your  love. 
To  live  carelefs  and  to  purfue  fmful  courfes,  are  in- 
compatible with  the  religion  of  Chrift ;  and  to  live 
thus  is  dangerous  :  for,  fooner  or  later,  you  will  find 
that  you  have  grofsly  miftaken  the  road  which  leads 
direftly  to  happinefs  and  God. — If  you  have  never 
been  experimentally  taught  your  mifery,  and  felt 
your  need  of  the  Mediator;  if  you  have  never  feen 
that  he  is  the  chief  of  ten  thoufands,  and  altogether 
lovely ;  if  you  have  never  fled  to  him  with  ardent 
qlefires  of  being  found  in  him, — of  this  one  thing 
you  may  be  certain,  that  you  are  without  Chrift  in 
the  world,  and  are  lying  under  the  wrath  of  God ! 

Others  again  approach  the  table  becaufe  they  have 
been  admitted  members  in  full  communion  with  the 
church,  merely  out  of  cuftom,  or  becaufe  religion  is 
in  faftiion.  Such  have  no  other  reafon  for  eating  of 
the  bread  and  drinking  of  the  wine  in  the  facrament, 
but  becaufe  others  do  the  fame.  They  perhaps  do 
not  once  think  of  Chrift,  much  lefs  fly  to  him  as  their 
refuge.  O  how  deplorable  and  wretched  is  your 
iituation,  Christless  professors.  Is  it  true 
that  thofe  were  not  real  Jews,  who  were  fuch  only 
in  externals,  and  refted  fatisfied  with  having  received 
the  fign  of  circumcifion,  being  ftrangers  to  the  inward 
circumcifion  of  the  heart  ?  in  like  manner,  it  is  true 
that  they  are  not  real  Chriftians,  who,  having  done 
no  more  than  make  a  profcfFion  of  their  faith  before 
the  church,  venture  to  go  to  the  table  of  the  Lord. 
Such  only  are  confidered  by  God  to  be  true  believ- 
ers, who,  being  united  to  Chrift,  are  made  partakers 


I 


LECTURE  X.  67 

of  his  anointing,  and  are  acquainted  with  the  religion 
of  the  heart. — You  may  prefume,  as  you  have  done 
often  before  now,  to  fit  as  the  people  of  God  fit,  and 
eat  of  the  bread,  and  drink  of  the  wine;  but  have  you 
not  reafon  to  fear  that,  when  Chrift,  the  M after  of 
the  feaft,  fhall  come  to  furvey  the  guefts  v/ho  are 
feated  around  his  facred  board,  that  he  will  addrefs 
you,  faying.  Friend,  how  camejl  thou  in  hither,  not 
having  on  the  wedding  garment  ?  An  awful,  a  dread- 
ful filence,  expreflive  of  your  difmay,  will  then  be 
obferved. — Sinners,  take  heed  to  yourfelves ;  pre- 
fume  no  more  to  mfh  into  the  prefence  of  God  with 
your  unhallowed   heart.     God  will  not  be  mocked. 

There  are  others  again  whofe  i  n  s  e  n  s  i  b  i  l  i  t  y  is 
not  fo  great ;  who  have  indeed  been  affected  under 
the  means  of  grace,  and  have  felt  fome  defires  in  their 
hearts  after  Chrift,  when  he  has  been  defcribed  in  the 
charafler  of  aSaviour,  as  one  abfolutely  necelTary,  moft; 
precious,  and  altogether  lovely ;  but  who  at  the  fame 
time  view  thofe  defires  which  have  been  thus  raifed, 
and  thofe  religious  impreftions  which  have  been  forae- 
times  made  upon  their  minds,  as  the  foundation  of 
their  hope ;  that  they  are  adually  interefted  in  Chrift, 
and  thus  awfully  deceive  themfelves  :  for, 

1.  Their  conviftions  have  not  been  with  refpeft 
to  ALL,  but  only  to  some  particular  fins.  They  do 
not  believe  that,  from  the  crown  of  their  heads  to  the 
fole  of  the  foot,  they  are  nothing  but  wounds  and  piitri- 
fying  fores ;  that  every  faculty  of  the  foul  is  depraved, 
and  that  they  are  in  the  fight  of  a  holy  God,  both 
unholy  and  unclean. — And  remember,  finntrs,  that 
until  your  qonviclions  lead  you  both  to  fee,  to  feel, 
and  to  confefs  that  you  are  poor,  and  7niftrable,  and 
blind,  and  naked,  they  cannot  be  efteemed  to  be  any 
thing  more  than  the  convictions  of  natural  confcicnce. 


68  THE  PIOUS  COMMUNICANT. 

2.  When  conviftions  are  genuine  and  faving,  thty 
bring  us  to  Chrift:  for,  mere  natural  convidlions,  as 
fuch,  have  never  procured  falvation  for  any,  but  oa 
the  contrary  have  driven  many  to  defpair.  But  thofe 
who  enjoy  thofe  convi6lions  which  are  gracious  and 
faving,  have  large  difcoveries  made  to  them  of  Jefus 
Chrift,  and  they  are  made  fenfible  of  their  need  of 
him.  Beholding  his  lovelinefs  and  precioufnefs,  then 
ardent  defires  are  created  in  their  hearts  after  him, 
and  they  exclaim,  O  that  Jefus  were  ours ! — Now, 
until  you  have  experienced  fuch  holy  breathings  of 
foul  after  glorious  Chrift :  in  vain  do  you  flatter 
yourfelves  with  having  an  intereft  in  Chrift ;  in  vain 
do  you  prefume  to  hope  that  all  is  well  becaufe  you 
have  {imply  been  convinced  that  you  are  conceived 
and  born  in  fin,  and  have  violated  in  fome  refpe£ls 
the  law  of  God.— Many  fooliftily  think  that,  becaufe 
they  SOMETIMES  wifti  that  Chrift  were  to  them  the 
hope  of  glory;  that  this  is  faith,  which  purifies  the 
heart,  works  by  love,  and  favingly  unites  to  Chrift. 
What  madnefs  !  what  infatuation  !  for,  if  they  exa- 
mine themfelves  with  that  care  which  the  cafe 
demands,  will  they  not  find  that  they  can  often 
fatisfy  themfelves  without  a  vital  union  to  him  ? 
What  would  you  think  of  a  perfon  who  came  to 
your  door,  to  afk  for  meat  and  drink,  to  fatisfy  his 
hunger,  and  quench  his  thirft  ?  Could  you  entertain 
a  belief  that  he  was  in  earneft,  if  he  were  to  be  fatis- 
fied  with  any  gift  made  to  him,  which  did  not  tend 
to  appcafe  hunger  and  remove  thirft?  Certainly  nQt; 
for  if  his  appetite  were  keen,  his  hunger  and  thirft 
great,  he  would  refufe  the  offer  of  the  world,  for  a 
morfel  of  bread  and  a  cup  of  cold  water. — Thus  it  is 
with  many:  they  fay  that  they  desire  Chrift,  but 
tbey  ftili  can  be  contented  without  Chrift,  and  prefer 


LECTURE  X.  69 

{in,  the  world,  and  its  pleafures,  before  him. — If  fin 
be  cheriflied,  Chrift  hath  never  been  embraced.  If 
fin  and  the  world  rule  in  the  heart,  genuine  defires 
after  Chrift  have  never  been  experienced. — O,  deceive 
not  yourfelves.  You  cannot  Jcrve  two  majlers — 
Christ  and  Belial. 

Is  it  your  wifli  to  afcertain  whether  you  have  a 
EIGHT  before  God  to  fit  down  at  his  table,  and  to 
eat  of  the  bread,  and  d^rivik  of  the  wine  which  the 
great  Mediator  of  the  covenant  provides  for  his 
guefts  ?  we  haflen  to  give  you  every  requifite 
information  on  this  fubjeft. 

1.  You  neither  have  a  right  before  God,  nor  can 
you  expect  to  receive  the  facrament  in  a  manner 
acceptably  to  him,  or  profitably  to  yourfelves,  pro- 
vided you  have  never  been  ferioi^fly  alarmed  with 
refpeft  to  your  awful  condition  by  nature,  and  con- 
tinue at  eafe  in  your  finful  ftate,  without  manifefting 
any  concern  as  to  your  eternal  interefts,  or  ever 
making  fuch  enquiries  as  thefe, — Lord,  what  will  be 
the  end  of  our  courfe,  which  is  fo  oppofite  to  that 
which  thou  haft  prefcribed  in  thy  word  ?  Do  we  not 
evidence,  by  the  general  tenor  of  our  converfation, 
that  we  are  ftill  unconverted,  dead  in  trefpafifes  and 
fins,  and  wholly  under  the  influence  of  principles 
which  aftuate  the  men  of  the  world ;  but  which  the 
real  children  of  God  never  follow  ?  and  if  left  to  our- 
felves,  and  fuflPered  to  purfue  the  fame  line  of 
condudl,  muft  we  not  for  ever  perifli  ?  muft  we  not 
ejfpeft  that  our  puniftiment  will  be  beyond  defcrip- 
tion,  fince  we  have  fo  long  lived  under  the  means  of 
grace,  and  fo  uniformly  flighted  the  offers  of  falva- 

tion  ? If  your  minds  have  never  been  in  any  wife 

exercifed  on  thefe  fubjefts,  and  if  they  have  never 
Tnade  any  abiding  impreflion  on  your  minds,  there 


70 


THE  PIOUS  COMMUNICANT. 


is  reafon  to  fufpeft  all  is  not  right ;  yes,  that  your 
approach  to  the  table  will  neither  illuflrate  the  glory 
of  the  Mafter  of  the  feaft,  nor  prove  beneficial  to  your 
own  fouls. 

2.  Has  Jefus,  who  is  the  great  Mediator  of  the 
covenant,  and  the  only  way  by  which  we  can  obtain 
reconciliation  with  God,  never  yet  appeared  amiable 
in  your  view  ?  Have  you  never  feen  him  to  be  the 
only  one  all-fufficient  to  redeem,  willing  to  fave,  and 
mighty  to  reflore  the  finner  to  the  favour  and  friend- 
fhip  of  God  ? 

3.  Have  thefe  views  of  fin  and  mifery,  and  of 
Jefus  and  his  fulnefs,  excited  cordial  defires  in  your 
hearts  after  him,  and  habitually  difpofed  you  to  run, 
to  fly  to  Jefus,  to  be  found  in  him,  to  hunger  and 
thirft  after  him,  and  to  look  unto  him  as  the  true 
balm  of  gilead,  and  the  only  phyfician  who  can  heal 
the  innumerable  difeafes  which  fin  hath  brought  in 
its   train  ? 

4.  Have  you  ever  experienced,  in  virtue  of  the 
Spirit's  divine  influences  on  your  hearts,  a  change 
in  principle  and  in  pradice,  which  your  acquaintance 
cannot  but  notice,  and  which  you  yourfelves  muft 
acknowledge,  faying, — Once  we  were  difpofed  to 
purfue  the  follies  and  finful  pleafures  of  this  world, 
and  engage  in  its  fervice ;  but  now  the  world  fades 
upon  our  fight;  its  riches,  its  honours,  its  enjoyments, 
are  as  nothing,  "  the  verieft  atoms  of  an  atom  world." 

Now  examine  yourfelves  as  to  each  of  thefe  points, 
as  in  the  prefence  of  God,  and  with  the  greatelt  degree 
of  faithfulnefs ;  and,  if  you  find  that  you  are  ftrangers 
to  thefe  exercifes  and  experiences,  can  you  with  any 
propriety  approach  the  table  of  the  covenanl?  Hath 
Chrift  fpread  it  for  fuch  as  you  ?  Do  you  not  con- 
ceive   that  there  is  danger  of  eating   and  drinking 


LECTURE  X.  7r 

judgment  to  youifelves  ?  O !  that  your  eyes  were 
opened !  that  you  beheld  the  deplorable  condition 
into  ivhich  (in  has  placed  you  ! — Are  you  infenfible 
of  your  mifery  ?  the  greater  is  your  danger :  it  is 
with  you  as  with  one  who  has  a  member  of  his  body 
mortified  :  as  long  as  he  has  no  feeling  of  pain,  ef- 
pecially  when  the  knife  is  applied  to  the  afflifted 
parts,  the  furgeon  adjudges  the  wound  to  be  dange- 
rous. Do  not  think  that  thefe  things  are  fpoken  and 
fo  often  repeated  by  the  minifters  of  Chrift,  only 
with  a  view  of  creating  terror  in  your  minds  :  they 
declare  nothing  but  folemn  realities.  Say  not,  that 
you  are  not  fo  abandoned  and  wicked  as  many  of 
your  acquaintance  are.  Say  not,  that  your  hearts 
are  not  fo  bad  as  is  reprefented,  and  that  therefore 
you  have  no  reafon  to  fear  the  wrath  divine. — My 
friends,  believe  us,  when  we  declare  that  it  is  impof- 
fible  to  exprefs  by  words  the  greatnefs  of  your 
mifery.  If  you  remain  unconcerned,  and  continue  to 
defpife  the  offers  of  falvation,  do  you  not  aft  a  part 
more  bafe,  more  ungrateful,  and  more  ofFenfive 
to  God,  than  the  devils  did?  They  linned  once, 
and  grace  has  never  been  offered  to  them;  confe- 
quently  they  cannot  fm  againft  it :  but  you  have 
fmned  times  and  ways  without  number  again  fl  the 
God  and  Mediator  of  the  covenant. — O  dreadful 
thought !  another  mediator  will  never  be  fent  to 
you.  Refufing  to  accept  of  Chrift,  you  rejecl;  him 
who  alone  can  fave.  Hear  what  the  apoftle  Paul 
addreffes  to  perfons  in  your  fituation,  Heb.  xii.  25, 
IJ  they  efcapcd  not  who  refufed  him  thai  /pake  on 
earth,  much  more  fJiall  not  we  efcape,  if  we  turn  away 
from  him  that  fpeaketh  from  heaven.  Chap.  x.  29, 
Of  how  much  forer  punifunent,  fuppofc  ye,  fJiall  he.  he 
thought  worthy^  who  hath  trodden  under  foot  the  Son 


72  THE  PIOUS  COMMUNICANT. 

of  God,  and  hath  counted  the  blood  rf  the  covenant, 
xoherezvith  he  was  fanBiJied,  an  unholy  thing,  and  hath 
done  defpite  unto  the  fpirit  of  grace  ? — And  therefore 
be  awakened  to  a  holy  concern  about  your  everlafting 
peace.  No  longer  defpife  that  grace  which  is  fo 
freely  ofiFered  to  you.  Cleave  no  more  to  the  chains 
with  which  Satan  has  been  holding  ycu  captive  at  his 
will.  Suffer  yourfelves  not  to  be  feduced  or  deceived 
any  longer  by  his  artful  fuggeftions.  He  is  a  liar 
from  the  beginning.  Does  he  intimate  to  you  that 
God  is  merciful;  that  it  would  be  inconfiftent 
with  the  goodnefs  of  his  nature  to  leave  you  to 
perifh  eternally  ;  or  would  he  induce  a  belief  that 
you  have  time  fufficient  yet  left,  in  which  you  may 
repent  and  return  to  God  ?  Does  he  tell  you  that 
youth  flill  blooms  on  your  countenance  -,  that  the 
world  has  innumerable  charms;  or  would  he  prompt 
you  to  confider  the  path  which  leads  to  heaven,  not 
to  be  fo  narrow  nor  fo  difficult  as  you  have  been 
made  to  believe  it  to  be ;  or  in  other  words,  that  you 
may  be  favingly  interefted  in  Chrift,  and  yet  purfue 
the  things  of  time  with  equal  avidity  as  before  you 
came  to  him  ? — My  friends,  liflen  not  to  the 
tempter :  he  defigns  to  charm  you  into  the  gloomy 
manfions  of  devils  damned.  The  word  of  God 
direfls  to  no  other  way  of  falvation,  but  that  which 
we  have  exhibited  at  this  time.  We  addrefs  you  in 
the  language  of  the  apoftle  of  the  Gentiles,  Awake 
thou  that  Jleepejl,  and  arife  from  the  dead,  and  Chrifl 
fliallgive  thee  light.  There  is  a  wo  denounced  againft 
thofe  that  are  at  cafe  in  Zion,  and  that  trufl  in  the 
mountains  of  Samaria. 

The  period  is  faft  haflening  when  the  vials  of 
wrath  will  be  poured  out  on  your  devoted  heads, 
unlefs  now  you  ha  lien  and  fly  to  lay  hold  of  the  onl^ 


LECTURE  X.  73 

hopefet  before  you.  Would  to  ,God  that  thefe  things 
deeply  affe6led  your  hearts,  and  made  that  impref- 
fion  which  their  vaft  importance  merits. 

But,  CHILDREN  OF  GoD,  wc  havc  alfo  a  w^ord 
to  addrefs  to  you ;  efpecially  to  fuch  among  you 
whom  doubts  opprefs,  and  fears  alarm  and  diftrefs. 
What  we  have  jufl  been  faying,  with  a  view  to  the 
convi61ion  of  finners,  perhaps  may  have  been  the 
caufe  of  fome  degree  of  terror  to  you.  It  is  one  of 
the  mofl  difficult  parts  of  the  miniflerial  office,  on 
the  one  hand,  to  bring  hypocrites  and-  the  carelefs 
from  the  falfe  foundations  on  which  they  have  raifed 
their  hopes,  and  to  lead  them  to  a  difcovery  of  them- 
felves;  and,  on  the  other,  not  to  alarm  and  over- 
whelm with  greater  fear  the  dear  children  of  God.  ^y 
experience  it  is  found,  that  they  frequently  apply  to 
themfelves,  what  is  fpoken  to  awaken  the  carelefs  and 
unconcerned.  And  again,  what  minifters,  who  are 
faithful,  introduce  into  their  difcourfes  with  a  view- 
to  animate  and  to  comfort  the  people  of  God,  fmners 
are  frequently  difpofed  to  apply  to  themfelves. 
Hence  men  are  rendered  carelefs,  or  they  fall  into  a 
fatal  defpondency. 

Come  hither,  then,  didreffed  and  fearful  children 
of  God. 

1.  Is  there  any  thing  of  which  you  are  more  fen- 
fible,  than  that  you  are  finners — great  finners,  yes, 
the  greateft  of  finners,  and  that  you  merit  at  the 
hand  of  God  to  be  call  into  hell,  and  experience 
everlaRing  deftru6i;ion  from  the  prefence  of  God  ^ 
Do  you  not  often  even  rcafon  thus  with  yourfclves  ? 
Can  there  be  found  any  where,  any  fo  vile  as  we 
are  ? — any  who  have  fuch  imful  hearts  as  we  have  ? 
And  here  we  fee  the  mark  which  diflinguii'hcs  the 
true  Chriftian  froia  the  hypocrite :    the  Utter  coa- 

Voi.  II.  K 


74  THE  PIOUS  COMMUNICANT. 

ceives  himfelf  to  be  better  than  others,  and  believes 
that  he  is  not  fo  bad  as  confcience,  the  faithful  mo- 
nitor of  man,  would  fometimes  intimate.  The  for- 
mer is  ready  to  confefs,  that  he  is  the  vileft  of  the 
vile — He  is  certain  that  none  is  fo  polluted  and  de- 
filed with  fin  as  he  is — He  hefitates  not  to  exclaim, 
/  am  the  chief  of  /inner  s.  It  is  from  a  view  of  this 
awful  truth,  that  whilfl  the  hypocrite  can  go  on  his 
way  apparently  rejoicing,  the  real  follower  of  Chrifl 
experiences  diftrefs  and  fear. 

2.  And  what  are  the  exercifes  of  your  fouls  in 
confequence  of  having  difcovered  your  mifery  ?  Do 
you  not,  with  a  fincere  forrow  of  heart  for  fin,  alfo 
ieel  ardent  dcfircs  after  his  grace,  and  pardon  through 
the  perfetl  atonement  of  Jefus  Chrifl  ?  Are  you  not 
willing  to  renounce  all  your  righteoufnefTes — to  run 
to  Jefus,  to  cafl  yourfelves  at  his  feet  ?  Is  not  Jefus 
precious  to  your  fouls  ?  Do  you  not  entertain  a 
higher  eft^em  for  Chrifl  than  for  any  thing  which 
this  world  affords  ?  Is  not  Jefus  preferred  before 
honour  and  wealth  ?  Could  you  be  fatisfied  with 
any  thing  fliort  of  Chrifl  ?  Now  what  does  all  this 
evidence,  but  that  Chrifl  is  yours  ?  One  who  is  un- 
converted cannot  be  thus  exercifed. 

3.  Is  not  Jefus,  in  whom  all  fulnefs  dwells,  your 
all  and  in  all  ?  Whence  have  you  derived  that 
LIGHT  of  convi6lion  which  has  irradiated  your 
minds,  but  from  Chrifl,  that  great  Prophet  who 
opens  the  eyes  of  blind  finners  ?  Whence  is  it  that 
you  have  gotten  fuch  a  fight  of  his  precioufnefs  ? 
Who  but  himfelf  has  made  the  difcovery  to  you, 
that  he  is  the  chief  of  ten  thoufand,  and  altogdher 
lovely  ?  Is  not  Jefus  alfo  all  and  ia  all  to  you  in 
SANCTiFiCATioN  ?     Whence   is    it    that   you   fo 


LECTURE  X.  75 

anxloufly  defire  greater  conformity  to  his  image, 
but  becaufe  he  liveth  in  you  ? 

4.  You  perhaps  objeft  and  fay,  *«  If  Chrift  dw^clt 
*•  in  us,  would  fo  many  evidences  of  finful  corrup- 
"  tions  remain  ?  We  cannot  conceive  how  it  pofTibly 
*'  can  be."  But  know  it,  affli6led  and  fearful  faints, 
grace  does  not  inftantaneoufly  and  entirely  root  out 
the  corruptions  of  the  heart.  Whilft  life  remains. 
two  different  principles  are  found  in  all  Chviftians ; 
a  finful  principle  and  a  gracious  one ;  and  if  this 
were  duly  confidered,  you  could  not  but  readily 
conclude,  that  you  are  in  a  gracious  Rate :  for,  mufl 
you  not  confefs  before  God  and  the  world,  that  to 
fin,  is  produdlive  of  grief  to  your  fouls  ?  and  can  you 
not  appeal  to  the  Eternal  himfelf,  and  declare,  that 
nothing  would  afford  you  more  joy,  fatisfa6lion,  and 
delight,  than  to  have  fin  mortified,  and  grace  more 
lively,  and  exercifed  in  a  higher  degree  ? 

But  do  you  ftill  fay,  "'  Notwithftanding  all  this, 
"  we  dare  not  prefume  to  indulge  a  hope  that  wz 
"  have  grace  :  for  if  we  were  interefled  in  Chrift,  and 
"  might  call  him  ours,  would  not  our  doubts  vanifh, 
*'  and  our  fears  fubfide  ?  Would  not  the  Lord  Jefus 
'*  embrace  us  in  the  arms  of  his  love,  and  permit  us 
*'  at  leafh  to  tafte  fome  drops  of  living  water  out  of 
"  himfelf,  that  fountain  which  is  opened  for  fin  and 
"  undeannefs  ?" 

But,  O  ye  children  of  Zion,  who  go  on  your  way 
oppreffed  by  fuch  fears,  and  agitated  by  fuch  various 
doubts, — be  not  difcouraged,  but  continue  waiting 
upon  the  Lord.  He  is  a  fovereign  in  all  his  gra- 
cious difpenfations.  You  are  called  to  live  by  faith, 
and  not  by  fight.  If  darknefs  obtain,  may  not  the 
caufe  of  it  often  be  found  in  yourfelves  ?    For, 

1.  Do  you  not  reft  too  much  upon  your  frames  ? 


y6  THE  PIOUS  COMMUNICANT. 

When  your  hearts  are  lively,  animated,  and  in  thq 
experience  of  much  joy  and  confolation,  becaufe  you 
have  once  cordiall)!  furrendered  yourfelves  to  Chrift, 
then  you  conceive  all  to  be  well ;  and  your  language 
is,  Our  mountain  Jlands  Jlrong,  we  Jhall  never  he 
moved.  But  if,  on  the  other  hand,  corruptions  arife ; 
• — if  the  heart  be  dull  and  heavy ; — then  you  are  in- 
clined to  believe,  that,  becaufe  it  is  thus  with  you,  it 
is  impoffible  that  you  fhould  be  in  a  (late  of  grace. 
To  judge  of  our  ftate  merely  by  the  frames  of  our 
minds,  is  mod  abfurd :  for  it  is  an  eternal  truth,  that 
Jefus  alone  is  the  foundation  and  rock  of  falvation. 
Befides,  to  determine  your  ftate  by  the  peculiar 
feelings  you  may  have  with  refpeft  to  things  hea- 
venly and  divine,  the  refult  will  be  to-day,  that 
your  faith  is  ftrong ;  to-morrow,  that  your  cafe  will 
feem  defperate. 

2.  May  not  another  caufe  of  your  entertaining 
fuch  fears  be  this ;  that  you  have  improper  views  of 
the  TERMS  on  which  you  are  to  come  to  the  Lord 
Jefus.  You  falfely  imagine,  that  you  muft  bring 
iomething  with  you  to  Chrift.  You  would  wifti  to 
have  fuch  exercifes  as,  if  put  in  the  balance,  would 
be  an  equivalent  to  the  grace  of  God  and  the  love 
of  Chrift.  Your  language  is,  "  It  cannot  be,  that  by 
"  a  mere  willingnefs  to  accept  of  Chrift,  by  a  defire, 
*'  a  hungering  and  thirfting  after  him,  we  can  have 
*'  God  triune  for  our  God  and  portion.  There 
"  muft  be  a  ftrong,  ardent  love  to  Chrift,  or  the 
"  Eternal  cannot  io  delight  in  us,  as  to  accept  of 
*■'  us."  In  this  alfo  you  are  miftaken  ;  for  we  no 
where  read  in  Scripture,  that  our  frames  muft  equal 
thi3  love  of  Jehovah;  but  we  are  told  almoft  in  every 
part  of  the  li\cred  volume,  that  to  obtain  the  conft- 


LECTURE  X.  77 

dence  of  children,  God  demands  nothing  more  than 
the  BELIEVING,  the  willing  heart. 

What !  is  nothing  more  than  a  willing  heart  re- 
quired ?  Where  is  the  perfon  who  would  not  be 
willing,  who  would  not  be  glad  to  be  faved  ?  But 
fufFer  us  to  afk  you, 

A.  Do  you  not  remember  the  time  when  you 
were  unwilling ;  when  you  were  oppofed  to  God 
and  his  fervice ;  when  your  hearts  rofe  up  againft 
the  grace  offered  in  the  gofpel,  and  that  narrow  way 
which  our  Lord  reprefents  as  leading  unto  life ;  when, 
if  not  in  fo  many  words,  yet,  by  your  a£lions,  you 
faid  to  God,  Depart  from  us,  for  we  defire  not  the 
knowledge  of  thy  ways. 

B.  Yes,  even  after  God  had  given  you  a  view  of 
the  nature  of  his  fervice,  had  you  not  many  difficul- 
ties to  furmount  before  you  would  declare  for  God, 
and  Chrift,  and  depart  from  your  former  fmful  pur- 
fuits  ?  Did  you  not  meet  with  much  oppofition  from 
Satan,  and  the  world  ?  Did  j-ou  not  often  refolve, 
faying,  Now  we  will  lead  different  lives  from  what 
we  have  formerly  done ;  henceforward  we  will  live 
above  the  world,  and  ferve  Chrift. — But  have  you 
not  been  repeatedly  diverted  from  your  purpofe  ? 
Did  it  not  coft  you  many  a  ligh,  many  a  tear,  and 
much  poignant  diftrefs,  before  God,  which  proved 
to  be  too  powerful  for  you ;  and  you  were  made  to 
exclaim,  "  Lord,  thou  haft  turned  us^  and  we  were 
*'  turned :  thou  haft  been  too  ftrong  for  us,  and  to 
^'  thee  the  palm  of  vi6lory  muft  be  yielded."  Have 
you  indeed  experienced  thefe  things?  Is  it  not  both 
moft  unreafonable,  yes,  moft  fmful  too,  to  defpfe  the 
day  of  fmall  things  ? 

C.  Was  not  Jcfus,  and  his  plan  of  grace,  not 
Qnly  in  your  firft  cxercifes,  fo  precious  to  your  fouls, 


,S  THE  PIOUS  COMMUNICANT. 

that  you  immediately  bade  an  eternal  adieu  to  the 
Tervice  of  fin,  but  we  afk  you  whether  Chrift  and 
his  fcrvice  do  not  now  wholly  delight  you  ?  Muft 
you  not  honeftiy  confefs,  that  ftill  you  fee  that  your 
hearts  are  deceitful  and  defperately  wicked ;  and  that 
you  daily  need  Jefus  more  and  more  ?  that  he  be- 
comes conftantly  more  precious  and  amiable  in  your 
eyes, — yts,  altogether  lovely ;  in  a  word,  that  it  is 
the  life  of  your  fouls  to  be  continually  defiring  and 
loving  him  ?  Are  thefe  your  exercifes  ?  What  does 
it  prove,  but  that  you  have  the  fame  exercifes  as  are 
found  in  thofe  concerning  whom  the  fmallell  doubts 
cannot  be  entertained,  but  that  they  are  the  chofen 
and  redeemed  of  the  Lord  ;  for,  hear  what  the  apoftle 
Peter  writes  to  the  churches,  "  Ufito  you  which  believe 
*'  he  is  precious ;"  and  he  that  believeth  in  him  ftiall 
not  be  afhamed.    i  Pet.  ii.  7. 

D.  Is  it  not  your  fixed  determination  and  defire, 
through  grace,  to  live  for  that  Jefus  under  whofe 
banners  you  have  enlifled  ?  Undoubtedly  you  muft 
anfwer  in  the  affirmative,  faying,  This  is  indeed  our 
ardent  wifii,  and  nothing  can  be  more  reafonable 
than  to  follow  where  he  leads ;  but  to  execute  what 
we  thus  deiire,  and  to  engage  in  this  reafonable 
fervice,  to  our  fhame  it  muft  be  fpoken,  is  but 
little  regarded.  To  us  Jefus  is  indeed  precious:  he 
has  poffeffion  of  our  hearts ;  but  we  are  wanting  in 
zeal ;  weak  and  feeble  are  our  endeavours  to  ad- 
vance the  honour  of  his  name:  too  eafily  are  we 
fcduced  by  fm,  Satan,  or  the  world :  hence  our  con- 
fidence is  fhaken,  and  doubts  fucceed. — We  believe 
your  complaints  are  founded  in  la6l ;  but  we  do  not 
afk  you  what  your  aftual  attainments  and  perfor- 
mances have  been,  but  what  your  defires  and  purpofes 
are.    Would  it  not  afford  you  the  higheft  polfible 


LECTURE  X.  75 

fatisfaftlon  if  you  were  more  holy ;  and  to  tecoine 
fo,  do  you  not  often  go  to  the  Lord  Jcfus,  to  receive 
grace  and  ftrength  ?  Does  it  not  create  real  forrow 
of  heart,  if,  at  any  time,  yon  have,  by  an  untender 
walk,  rcfleded  dilhonour  on  his  name  ?  What  think 
you  ?  Are  not  thefe  fo  many  evidences  that  Jefus  is 
the  fupreme  objeft  of  your  love,  and  that  God,  in 
mercy,  has  vifited  you  with  his  falvation  ? 

No  longer  then  doubt  of  four  intereft  in  Chrift, 
and  of  your  having  received,  out  of  his  fulnefs,  his 
faving  grace.  Come,  meditate  frequently  on  his  all- 
fufficiency.  All  that  is  in  Chrift  is  yours,  and  pur- 
pofely  defigned  for  your  everlafling  benefit.  Are  you 
IGNORANT?  with  him  is  v/isdom,  to  teach  you 
the  way  in  which  you  ftiould  go.  Is  the  load  of  your 
DEBT  daily  increafing,  and  docs  your  guilt  accu- 
mulate by  every  repeated  tranfgreffion  ?  with  this 
High  Prieft  there  is  a  fulnefs  of  righteoufnefs.  Do  you 
feel  your  hearts  to  be  polluted  and  defiled  by  fin, 
and  your  walk  and  converfation  deficient  in  tendernefs 
and  humility  ?  with  him  is  fanfiification  for  his 
x^hofen.  Are  you  furrounded  by  innumerable  ene- 
mies ?  he  is  made  of  God  unto  you,  complete 
REDEMPTION.  Are  you  full  of  wounds  and  putri- 
fying  fores  ?  Jefus  fuftains  the  name  and  charafter 
of  Jehovah  Rophe,  the  Lord  that  healeth  you. 
Are  you  dejefted  and  broken  in  heart  ?  behold  in 
Jefus  that  mercifiil,  companionate,  and  faithful  High 
Prieft,  who  is  the  confolation  of  Ifrael,  the  light,  life, 
ftrength,  and  power  of  his  people.' 

Of  this  fulnefs  which  Chrift  has  for  his  people,  he 
is  always  v/ii. ling  to  impart  as  they  need  it.  Ye?, 
he  always  feels  for  your  woes,  and  is  afflicted  in  all 
your  afflitlions.  O  then,  let  thefe  confiderations 
perfuade  you  to  look  continually  upon  him,    Whea 


So  THE  PIOUS  COMMUNICANT. 

you  elevate  the  eye  of  faith  to  this  glorious  Mediator, 
be  aflured  he  will  call  upon  you  a  look  of  compla- 
cency and  love,  and  fay,  Thou  hajl  ravished  my 
heart  with  one  of  thine  eyes. — If  you  throw  yourfelves 
into  his  arms,  he  will  receive  you  in  mercy,  and 
fpeak  comfortably  to  your  fouls.  If  you  fly  to  him, 
he  will  reach  out  to  you  the  fceptre  of  his  grace ; 
for,  his  prevenient  love  is  divine,  eternal,  moft 
affeftionate,  and  pajjdh  knowledge. 

Behold,  once  more  he  gives  you  an  evidence  of 
it  by  giving  you  another  preffing  invitation  to 
approach  unto  him  in  the  holy  ordinance  of  the 
Supper.  At  the  head  of  that  table,  which  is  foon  to 
be  fpread,  he  will  appear,  and,  addreffing  you,  and 
all  his  affli6led  fons  and  daughters,  he  will  fay. 
Behold  here  the  emblem  of  that  blood  which 
flreamed  from  my  pierced  fide :  by  this  blood,  I 
will  cleanfe  you  from  all  iniquity.  For  you  it  was 
fhed.  I,  even  I,  am  he  that  blotteth  out  all  your 
tranfgrejjions,  for  my  name's  fake ;  I  will  not  re- 
member your  fins :  though  they  be  like  fcarlet,  yet, 
by  that  blood,  I  will  make  them  white  as  fnow. — 
And  further,  to  give  the  fullefl  evidence  of  his  love, 
as  that  which  pafjtth  knowledge,  when  he  fees  you 
{landing  at  a  diftance,  and  afraid  to  draw  near,  he 
will  even  wait  to  be  gracious,  and,  like  the  father  of 

the  prodigal,  run  to  meet  and  embrace  you. O 

communicants!  all  things  then  are  ready:  the  Mafter 
calleth  for  you.  Be  encouraged  to  arife :  be  no 
longer  faithlefs,  hut  believing,  and,  with  the  confi- 
dence of  children,  occupy  your  feats  around  the 
table  which  your  Jcfus  fprcads ;  both  to  demon- 
flrate  that  no  love  is  like  redeeming  love,  and  that 
none  provides  fo  liberally  as  he  for  the  wants  of  his 
people. 


LECTURE  X.  8i 

But  we  cannot  clofe  this  lefture  without  addref- 
fing  a  few  words  to  you,  children  of  God,  who  have 
received  brighter  evidences  of  your  being  interefted 
in  this  Mediator. 

1.  Let  not  your  hearts  only  be  exercifed  with 
refpe6i:  to  God  the  Father,  as  the  God  of  the 
covenant,  and  with  refpeft  to  the  covenant  and  its 
feveral  parts  ;  but  efpecially  let  the  eye  of  faith  be 
conftantly  fixed  on  Chrift,  and  his  all-fufficiency, 
as  the  Mediator  of  God's  appointment.  We  are 
fearful  that  you  are  not  fufficiently  exercifed  with 
refpe6l  to  thefe ;  and  hence,  perhaps,  it  is,  that  you 
have  fo  little  confidence  and  Chrifliaa  boldnefs, 
when  you  approach  the  Lord's  table.  You  are  apt 
to  dwell  too  much  upon  your  fins,  and  your  in- 
dwelling corruptions,  which  unavoidably  muft  pro- 
duce fear  and  painful  anxiety.  It  is  good,  it  is 
reafonable,  to  keep  our  fins  conftantly  in  view  : 
there  is  abundant  caufe  of  being  afhamed  and  hum- 
bled, on  account  of  your  depravity  ;  but  your 
meditations  on  thefe  fhould  not,  as  is  too  often  the 
cafe,  keep  you  from  God.  When  you  reflect  upon 
the  aggravated  nature  of  your  tranfgreflfions,  the  eye 
of  faith  muft  be  fixed  on  the  great  Mediator  of  the 
covenant,  as  one  upon  whom  was  laid  ail  the  ini- 
quities of  the  whole  eleft  world.  Then  a  retro- 
fpeftive  view  of  fin,  whilft  it  humbles  your  fouls, 
and  makes  you  appear  little  in  your  own  eyts,  will 
contribute  to  your  real  advantage.  By  it  you  will 
difcover  your  need  of  Chrift,  and  confequently  he 
will  become  far  more  precious  to  you. 

2.  Let  your  fouls  make  a  conftant  ufe  of  Chrift 
for  sANCTiFicATiON  ;  and  to  this  end  repeatedly 
contemplate,  and  apply  to  him  as  one  who  is  all- 
fufficient,  in  every  refpe^l,  to  fupply  your  WiUits,  and 

Vol.  II,  L 


82  THE  PIOUS  COMMUNICANT. 

willing  to  afford  you  that  relief  which  you  need. 
Have  you  a  deep  fenfe,  at  times,  of  your  mifery  and 
wretchednefs  ?  make  ufe  of  him  as  your  phyfician, 
who  heals  the  difeafes  of  thofe  whom  fin  has  deeply 
wounded,  and  rendered  truly  wretched.  Are  you 
tempted  to  depart  from  the  ways  of  righteoufnefs  ? 
apply  to  him  as  the  great  fhepherd  of  the  flock,  who 
feeks  with  care  the  fheep  of  his  pafture,  brings  them 
to  his  fold,  and,  with  peculiar  care,  guards  and 
defends  them  in  all  the  affaults  of  hell  and  fin. 
Are  you  walking  in  darknefs  ?  apply  to  him  as  your 
fun,  your  teacher,  your  counfellor,  to  give  you  every 
needful  inflruftion ;  for  he  has  promifed  to  counfel 
his  people,  and  keep  his  eye  upon  them  for  good. 
Do  you  need  prefervation  from  the  power  of  youf 
enemies,  when  they  combine  for  your  deflruftion  ? 
ufe  Jefus  as  your  shield,  to  fecure  you  from  their 
fiery  darts.  Are  you  purfued  and  hunted  by  Satan  ? 
Jlee  as  a  bird  to  your  mountain,  to  Jefus  thatjlrong 
tower,  to  whom  the  righteous  run,  and  are  fafe.  Thus 
to  aft,  will  tend  to  advance  you  in  holinefs,  and  make 
you  to  experience  comfort  unfpeakable  and  divine, 
whatever  your  fituations  in  life  may  be. 

In  a  more  efpecial  manner,  we  exhort  you,  make 
Jefus  the  ohjeft  of  your  meditation,  now  that  you  are 
again  about  to  approach  the  facred  table,  where  he 
unfolds  to  the  view  of  his  people,  that  in  him  dwel- 
Icth  all  the  fulnefs  of  the  Godhead  bodily.  Let  your 
fcllowfiiip  be  with  him;  open  your  hearts  to  him: 
he  will  enrich  you  with  the  treafurcs  of  his  grace. 
Approach  with  the  confidence  of  children,  and  with 
joy.  He  will  not  leave  you  -without  a  tuitnefs.  Do 
your  fins  flare  you  in  the  face  ?  let  this  be  your  com- 
fort, that  you  have  an  advocate  and  high  prieft  with 
the  Father,  J^fii'^  Chrijl  the  righteoics. 


LECTURE  X.  83 

May  the  Lord,  who  is  able  to  do  for  us  more 
abundantly  than  we  can  alk  or  think,  beftow  upon 
us  every  needful  bleffing,  out  of  that  fulnefs  which 
there  is  in  Jefus,  to  the  praife  of  the  glory  of  his 
grace,   and  to  our  joy  and  eternal  falvation  ! 


AMEN    AND    AMEN. 


I   85    3 


THE 


PIOUS     COMMUNICANT. 
Lecture  XI. 

FAITH'S  APPLICATION  OF  CHRIST,  OR  THE 
USE  JFHICH  THE  TRUE  BELIEVER  MAKES 
OF  THE  GREAT  MEDIATOR  OF  THE  COFE- 
"NANT,  IN  ORDER  TO  PROMOTE  HOLINESS 
IN  HEART  AND  LIFE,  AND  TO  INCREASE 
HIS  JOYS  AND  CONSOLATIONS. 


X  HE  all-fufficiency  and  willingnefs  of  the  Lord 
Jefus  to  fave  to  the  uttermojl  all  who  come  to  God  hy 
him,  were  the  delightful  themes  on  which  the  children 
of  God,  who  are  jufl  commencing  the  divine  life,  and 
who,  though  oppreffed  with  doubts  and  fears,  arc 
anxious  to  enter  into  covenant  with  God,  were  invi- 
ted to  meditate  upon  in  the  preceding  difcourfe. — 
The  defign  of  the  prefent  le6lure  is,  to  unfold  to  the 
view  of  thofe  who  have  folemnly  covenanted  with 
God,  in  what  manner  to  make  ufe  of  the  Lord  Chrifl;, 
fo  that  they  may  increafe  in  fpiritual  ftrength,  advance 
in  grace,  and  have  their  confolations  to  abound. — 
To  accompliCh  this  objeft,  we  propofe, 

L  To  caution  the  children  of  God  again  ft  fome 
things  which  prevent  their  advancenient  in  holinefs, 
Vol.  II.  M 


86  THE  PIOUS  COMMUNICANT. 

and  are  obflacles  in  the  way  of  their  attaining  to  true 
comfort. 

II.  To  inquire  in  what  a  believing  ufe  of  Chrift 
confifls,  with  refpeft  to  its  feveral  parts. 

III.  To  attempt  the  removal  of  fome  of  the  diffi- 
culties which  not  unfrequently  arife  in  the  minds  of 
the  people  of  God,  with  regard  to  this  fubje6l. 

IV.  To  conclude  the  lefture  with  an  application 
drawn  from  the  fubjeft,  and  adapted  to  the  various 
iituations  of  thofe  who  compofe  this  audience. 

The  FIRST  thing  propofed  was,  to  offer  fome  cau- 
tionary remarks  to  the  confideration  of  the  children  of 
God,  with  regard  to  fome  points  which  always  impede 
a  growth  in  grace,  and  an  advancement  in  holinefs, 
and  in  the  confolations  of  the  divine  life.  And  agree- 
ably to  this, 

1.  We  recommend  it  to  them  that  they  be  on  their 
guard  not  to  contemplate  Deity  barely  in  a  general 
point  of  view;  but  rather  as  he  has  been  pleafed  to  re- 
veal himfelf  in  his  word  as  Tri  UNE,  Father,  Son, 
and  Holy  Ghoft,  and  that  too  with  refpedl  to  the 
particular  part  which  each  of  thofe  divine  perfons  fuf- 
tains  in  the  work  of  falvation — We  are  too  apt  to 
make  the  Father  the  obje6l  of  our  meditations,  inde- 
pendent of  the  Son;  hence  he  exhibits  himfelf  to  us 
in  all  the  terrific  forms  of  a  holy  and  righteous  judge, 
Vnd  the  foul  mu ft  lofe  its  confidence  in  him,  and  fear 
and  dread  difmay  be  the  natural  refult,  when  it  at- 
tempts to  approach  into  his  prefence. — As  it  is  the 
peculiar  work  of  the  Spirit  to  bring  the  ele6l,  who 
by  nature  are  in  a  ftate  of  abfolute  impotency,  to  em- 
brace the  Lord  Jefus,  it  is,  therefore,  neceflfary  for 
them  to  confider  God  as  he  has  made  himfelf  known 
in  the  fcriptures  of  truth,  and  by  the  Son,  through 


LECTURE  XI.  87 

the  divine  influences  of  the  holy  fpirit,  to  approach 
unto  the  Father. 

2.  There  is  danger  arifing  to  the  people  of  God 
from  another  fource :  they  are  liable,  at  times,  to  be 
unmindful  of  their  covenant  relation  to  Jehovah,  and 
in  their  dealings  with  him  too  often  confider  them- 
felves  not  as  being  his  covenant  people,  and  they  con- 
du6t  accordingly;  or  if  when  they  go  to  God  they 
view  themfelves  as  ftanding  in  covenant  with  him,  it 
is  a  circumftance  which  frequently  occurs,  that  they 
conceive  that  covenant  to  be  in  many  refpeds,  as  that 
which  the  Eternal  made  with  Adam,  and  which  re- 
quired much  to  be  done  and  performed  in  his  own 
ftrength. — In  a  word,  they  fometimes  contemplate 
the  covenant,  but  confider  not  that  Jefus  is  the  foun- 
dation and  prop  on  which  the  building  refls ;  al- 
though they  obligate  themfelves  to  difcharge  all  thofe 
duties  which  God  demands  of  them,  yet  they  mufl 
not  think  that  by  their  exertions  they  can  fulfil  thofe 
divine  requifitions ;  their  reliance,  not  only  in  part, 
but  altogether,  muft  be  upon  that  grace  which  is  pro- 
mifed  in  the  covenant  which  is  derived  from  the  ful- 
nefs  of  Chrift,  and  communicated  by  the  Holy 
Ghoft. 

3.  Many  of  God's  children,  in  dealing  with  the 
Mediator,  confider  him  too  much, 

A.  In  a  general  point  of  view.  They  do  not  ap- 
ply to  him  fufficiently,  with  refpeft  to  their  particu- 
lar neceffities  and  circumftances  of  foul  and  body  in- 
to which  they  have  been  brought,  as  if  the  glorious 
Redeemer,  becaufe  he  is  now  exalted  to  his  throne, 
felt  no  more  concern  for  his  church  at  large,  and  no 
longer  was  engaged  to  preferve  and  ftrengthen  the  in- 
dividual members  who  conflitute  his  myftical  body. 
To  form  fuch  views  of  Chrift,  reflects  on  his  mediato* 


88  THE  PIOUS  COMMUNICANT. 

rial  character;  the  Lord  Jefus  has  ft  ill  the  fame  af- 
feftion  for  his  people  in  his  ftate  of  glory,  as  ever  he 
pofTefled  in  the  days  of  his  humiliation,  and  he  per- 
mits them  ftill  to  come  and  lay  before  him  their  par- 
ticular wants  and  neceffities. 

B.  Too  many  of  God's  children  are  impeded  in 
their  progrefs  by  contemplating  the  Mediator  too  ab- 
firadedly,  both  as  God,  as  Man,  or  as  a  Judgi 
who  is  tranfcendent  in  majefty  and  glory. 

a.  They  too  frequently  confider  his  Godhead 
independent  of  his  mediatorial  charafter;  then  they 
behold  him  to  be  glorious  in  holinefs,  infinite  in  juf^ 
tice,  and  dwelling  in  light  inaccejfible. — Such  views  of 
Jefus  are  good  and  proper,  if  they  produce  the  happy 
eflPeds  of  making  the  foul  more  humble,  and  promo- 
ting a  walk  and  converfation,  tender,  reverential,  and 
holy ;  but  if,  on  the  other  hand,  they  fill  the  foul 
with  dread,  and  flavifli  fear,  and  deftroy  the  Chriftian's 
boldnefs,  fo  that  he  dare  not  to  come  into  his  pre- 
fence,  then  the  eye  of  faith,  whilft  it  furveys  Jefus  in 
the  glories  of  his  divine  nature,  muft  be  dire6ied  to 
him  as  the  Saviour  of  finners. — Thus  to  look  upon 
the  Redeemer,  at  the  fame  time  that  it  keeps  his  peo. 
pie  humble,  increafes  their  confidence  and  joy. 

h.  The  Mediator  is  fometimes  too  much  viewed  ab* 
ftraftedly  aa  Man. — It  is  true,  we  cannot  too  frequent- 
ly contemplate  his  beauty,  nor  meditate  enough, 
upon  him  as  one  who  is  t\\&  faireji  of  the  children  of 
men,  and  as  one  into  tvhoje  lips  grace  is  poured,  pro- 
vided the  heart  be  drawn  out  to  love  him  with  fu- 
preme  afredion;  but  Satan,  that  fubtil  advcrfary, 
tnay  improve  to  his  advantage  our  views  of  Chrilt, 
Vv'hen  confined  merely  to  his  human  nature;  he  may 
tempt  us  either  to  treat  him  with  lefs  refpcft  or  re- 
verence than  is  due  to  the  Son  of  God,  or  attempt  to 


LECTURE  XL 


«9 


flagger  our  faith  by  fuggefting  that  they  are  in  a  dan- 
gerous cafe  who  truft  in  man,  fince  it  is  declared  in 
Scripture,  that  curfed  is  he  that  maketh  man  his  trujl, — 
knd  efpecially  one  who  was  to  the  Jews  a  Jlumbling- 
block,  and  to  the  Greeks foolijlinefs. — When  fuch  temp- 
tations occur,  God's  children  muft  direft  the  eye  of 
faith  to  Jefus  in  his  divine  chara6ler,  and  oppofe  the 
enemy  of  their  falvation,  faying,  "  I  believe  in  him 
*'  as  one  who  is  not  merely  a  man,  but  as  one  who 
"  is  God  over  all,  blejfed  for  ever," 

c.  God's  children  frequently  contemplate  the  Me- 
diator too  much  in  his  charaQier  of  J  u  d  g  e,  and  view 
him  only  as  he  is  defcribed  by  the  apoftle,  Heb.  iv. 
13,  "  Neither  is  there  any  creature  that  is  not  onanifejl 
*'  in  his  fight;  hut  all  things  are  naked  and  open  unto 
*'  the  eyes  of  him  with  whom  we  have  to  do. — Then 
their  language  is — ''-  What  will  be  our  fituation  when 
"  he  fhall  come  in  the  clouds;  when  we  (hail  be  pla- 
"  ced  before  him,  to  give  an  account  of  all  the  deeds 
''  done  in  the  body  ?" — To  have  the  eye  of  faith  di- 
refted  to  Jefus,  elevated  on  his  throne  of  judgment, 
is  advantageous,  when  it  leads  us  to  walk  with  a  ho- 
ly circumfpeftion,  from  an  impreffion  that  we  are  un- 
der the  eye  of  him  who  fees  all  things.  But  our  views 
of  Chrift,  as  Judge,  muft  not  be  fuch  that  they  terrify 
our  fouls  and  fill  us  with  horror  and  difmay. — Hear 
what  Chrift  fays,  John  xii.  47,  /  came  not  to  judge 
the  world,  but  to  fave  the  world.  This  is  not  only  true 
of  his  firft  coming  in  the  flefh,  but  alfo  of  his  fecond 
coming  in  the  clouds,  when  he  will  appear  to  juftify 
publicly  the  world  of  his  eleft. 

d.  Many.alfo  entertain  the  following  erroneous  fen- 
timent,  by  reafon  of  their  fmall  degree  of  knowledge, 
that  they  indeed  have  need  of  the  Mediator  to  juftify 
them  before  God,   and  deliver  them  from  guilt,  but 


90  THE  PIOUS  COMMUNICANT. 

that  being  juftified  they  muft  proceed  to  fanftify 
themfelves.  It  is  true,  the  -will  of  God  is  our  JanBi- 
Jication,  and  we  muft  work  out  our  own  Jalvation  with 
fear  and  trembling :  but  it  is  not  the  will  of  God  that 
we  work  it  out  in  our  own  ftrength ;  the  Lord  Jefus 
is  made  unto  us  of  the  Father,  as  well  fanctification 
as  juftification. — This  effential  truth  of  our  holy  reli- 
gion muft  always  be  imprefled  moft  deeply  on  the 
mind,  that  without  Jefus  we  can  do  nothing,  and  that 
what  we  do,  except  it  be  done  in  his  ftrength,  cannot 
be  either  pleafmg  or  acceptable  to  God. — This  will 
excite  us  to  confider  the  Redeemer  as  all  and  in  all, 
and  to  keep  our  eye  fteadily  fixed  on  him. 

Having  premifed  thefe  things,  we  now  proceed  to 
thefecond  fubjeft  of  difcuflion,  and, 

1.  We  muft  lay  down  certain  principles,  and  then, 

2.  We  fhall  point  out  what  ufe  believers  muft 
make  of  Chrift. 

A.  The  PRINCIPLES  we  lay  down  are  thefe,  that 
if  the  children  of  God  would  proceed  in  their  appli- 
cation to  Chrift,  with  profit  and  advantage  to  them^^ 
felves,  they  muft  not  only, 

a.  Confider  Christ  as  the  foundation,  as  the 
corner-ftone  and  rock  of  falvation,  but  alfo  as  the 
fpring,  fountain,  and  channel,  if  we  may  ufe  the  ex- 
preflion,  in  and  through  which  all  things  are  convey- 
ed to  them.  He  is  the  great  treafury  in  which  all 
the  treafures  of  grace  are  depofited.  The  Father 
hath  given  to  him  to  be  the  heir  of  all  things,  that  hp 
might  have  the  complete  management  of  the  work  of 
falvation,  and  that  the  ele^l,  from  his  fulnefs,  might 
receive  every  needful  good. 

b.  Thofe  that  would  make  a  right  ufe  of  Chrift 
Ihould  know  that  they  are  united  to  him  in  the  moft 
intimate  manner:  for  what  advantage  is  it  for  us  to 


LECTURE  XL  91 

be  aflured  that  there  is  fuch  a  fulnefs  in  Jefus,  if  we 
cannot  confider  ourfelves  as  interefted  in  the  fame : 
therefore  God  has  fo  ordered  it,  that  there  fhould  ex- 
ift  the  clofeft  union  between  Chrift  and  his  people; 
on  their  fide  by  faith,  and  on  his  fide  by  the  fpirit, 
by  which  they  have  an  intereft  in  and  a  right  to  the 
whole  perfon  of  Chrift,  his  names,  offices,  natures, 
ftates,  and  all  the  riches  and  treafures  which  he  en- 
joys as  Mediator:  for  all  that  Chrift  poflelTes  he  pof- 
fefles  not  for  himfelf,  but  for  his  chofen  inheritance. 
While  we  meet,  in  the  word  of  God,  with  fo  many 
expreffions,  which,  in  the  moft  pointed  manner,  exhi- 
bit this  union, — Forinftance,  Are  believers  paj-iakers 
of  the  divine  nature? — He  is  faid  to  partake  of  the 
human,  that  they  might  be  one  fpirit  with  him — He  h 
a  vine,  and  they  the  branches — He  is  the  head,  they 
the  members — He  the  foundation  and  corner-flone, 
they  the  fones  which  are  built  upon  him,  and  which 
form  one  building — He  is  the  king,  they  the  fubje^i 
of  his  kingdom — He  the  mafer,  they  the  ferv ants — ■ 
He  the  bridegroom,  they  the  bride,  who  are  joined  to 
him  in  the  marriage  covenant :  now  as  a  woman,  even 
though  fhe  were  a  poor  flave,  being  united  in  marri- 
age with  a  king,  does,  in  virtue  of  that  relation,  ob- 
tain a  right  to  all  that  the  king  has — to  his  throne, 
crown,  and  riches,  fo  it  is  with  the  poor  finner;  by 
reafonof  this  intimate  union  with  the  Lord  Jefus,  he 
poflefles  all  his  riches,  and,  on  the  fame  principle, 
has  a  right  humbly  to  demand  of  him  every  thing 
which  he  needs;  and  this  is  the  fource  from  whence 
flows  all  the  confolation  and  fatisfadion  which  Chrif- 
tians  enjoy;  namely, 

That  the  all-fufficient  Jefus  is  their  Jefus,  and  that 
they  are  interefted  in  him. 

f.  To  make  a  profitable  ufe  of  Chrift.   the  foul 


9»  THE  PIOUS  COMMUNICANT. 

mull  always  keep  in  mind,  that  there  is  nothing  it 
can  need  but  there  is  in  Chrill  an  all-fufficiency  to 
fupply  it,  and  that  there  is  nothing  in  Chrift,  but 
that,  in  confequence  of  the  union  between  him  and 
them,  they  have  a  right  unto.  For,  fays  the  apoftle, 
all  things  are  yours  for  ye  arc  Chriji's. 

B.  This  principle  being  laid  down,  then  the  foul 
is  in  a  lituationto  make  ufe  of  Chrill  in  every  point 
of  view. 

Let  us  now  in  particular  fhew, 

1*  How  we  are  to  make  ufe  of  Chrift,  in  refpeft  to 
tHe  evil  which  oppreffes  us. 

2.  How,  in  refpeft  to  our  advancement  in  holinefs 
and  to  obtaining  all  the  bleflings  of  grace,  which  we 
need  for  life,  godlinefs,  and  eternal  happinefs. 

First,  We  muft  make  ufe  of  Chrift,  the  great 
Mediator  and  Redeemer,  againft  the  evil  which  be- 
falls and  oppreffes  us,  or  which  we  apprehend  will 
overtake  us:  againft  all  this  Chrift  is  3./Iiield. 

A.  We  muft  make  ufe  of  him  againft  the  guilt 
of  fm,  which  often  brings  the  foul  into  the  deepeft 
diftrefs-  When  it  beholds  a  holy  and  righteous 
God;  when  it  hears  the  law  thundering  its  curfes 
againft  tranfgreffors;  when  it  feels  confcience  con- 
demning it,  and  Satan  raifing  his  accufations,  then, 
in  the  prefence  of  God,  under  the  fenfe  of  its  guilt,  it 
muft  often  cry  out,  with  David,  If  thou  Lord  fJiouldJl 
mark  iniquity,  Oh!  Lord  who Jliould f land ?  Pf.  cxxx. 
3.  Enter  not  into  judgment  with  thyfervant.for  in  thy 
fight  f tail  no  man  living  be  jufified,  Pf.  cxliii.  1 ;  and 
with  Job,  We  cannot  anfwer  thee  one  of  a  thoufand^ 
Job  ix.  3.  What  do  believers  do  in  fuch  a  cafe  ? 
Thus  convinced  of  guilt,  they  go  to  God,  in  the  Me- 
'  diator,  behind  whom,  as  their  fhield,  they  conceal 
themfelves,  and  fay>   '*  Have  patience  with  us  and  we 


LECTURE  XI.  55 

'<  will  pay  thee  all:  not  with  any  thing  which  we  have 
"  to  bring,  but  in  our  furety,  whom  we  have  received 
*'  by  faith.  In  him  thou  art  well  plcafed ;  he  hath 
"  brought  in  a  complete  righteoufnefs;  and,  as  a 
"  righteous  judge,  thou  wilt  not  demand  payment  a 
"  fecond  time." — Upon  this  they  plead  the  perfeft  of- 
fering of  Chrift,  and  are  emboldened  to  go  into  the  di- 
vine prefence,  and  enquire,  "  Lord  haft  thou  fet  him 
"forth  to  be  a  propitiation  by  faith  in  his  blood  ?  Waft 
*'  thou  not  fully  fatisfied  when  thou  didft  raife  him 
"  from  the  dead  ?  Look  upon  us  then  in  the  blood  of 
"  thy  Son;"  and  this  wreftling  and  pleading  the  me- 
rits of  Chrift,  and  his  blood,  is  fo  acceptable,  that  be- 
lievers are  often  of  a  new  addreffed, — "  Son,  daughter, 
"  be  of  good  cheer^  thy  fins  art  forgiven  thee.  I, even 
*'  /,  am  he  that  blotteth  out  thy  tranfgreJfions,for  7nine 
"  own  fake,  and  will  not  remember  thy  fins''  Do  the 
people  of  God  hear  the  law  thundering  forth  its 
curfes  againft  tranfgreffors,  and  calling  aloud  for 
wrath  and  vengeance;  and  do  they  behold  their  guilt 
and  breach  of  the  law?  here  Jefus  again  comes  as  a 
fhield  and  defence.  They  cannot  but  acknowledge, 
yea,  they  will  confefs,  that  they  have  finned  againft  all 
the  precepts  of  the  law,  and  kept  not  one  of  them ; — 
and  not  only  fo,  but  they  go  to  the  Father  again  and 
fay,  "  Thou  haft  fent  thy  Son  into  the  world,  that 
*'  he  himfelf  fhould  become  a  curfe^  and  thus  fatisfy 
"  the  demands  of  the  law :  he  hath  condemned^fin  in 
*'  thefefJi,  and  fulfilled  the  requifitions  of  the  law ; 
"  and  therefore  it  hath  become  weak.  Let  then  thy 
"  wrath  and  vengeance,  for  which  it  cries  aloud,  that 
"  it  be  infli£led  on  us,  be  averted  from  us." 

Does  Satan,  the  accufer  of  the  brethren,  who  pla- 
ces himfelf  on  their  right  hand,  as  well  as  he  did  on 

Vol,  H.  N 


94  THE  PIOUS  COMMUNICANT. 

the  right  hand  of  Joftiua,  accufe  them  as  being  un- 
worthy to  appear  in  the  prefence  of  God?  now  again 
the  foul  takes  its  refuge  by  faith  in  Chrift,  as  one  who 
hath  bruifcd  the  head  of  Satan,  and  is  Jironger  than 
the  flrong  man  armed.  They  hide  behind  him  as  their 
lliield,  that  the  darts  of  the  evil  one  may  be  warded 
off.  Does  he  bring  their  guilt  to  view  ?  they  in  their 
turn  fet  before  him  the  blood  of  Jefus  Chrijl,  which 
ekanfes  from  allfvu. 

Does  CONSCIENCE  charge  them  with  conflantly 
departing  from  God  in  thought,  word,  and  deed,  even 
when  engaged  in  mod  holy  duties  ?  here  again  they 
may  make  ufe  of  the  blood  of  Jefus  as  that  which  pu- 
rijies  the  conjcience  from  dead  works,  and  as  that  ato- 
ning facrifice  which  taketh  away  the  fms  of  their  holy 
things. 

B.  A  child  of  God  mufl  make  ufe  of  Chrift  againft 
the  POLLUTION  of  fin,  or  indwelling  corruptions 
which  remain  in  him.  O !  it  is  impofTible  for  lan- 
guage to  exprefs,  when  one  is  led  by  the  Holy  Spirit, 
to  look  within,  what  an  awful  difcovery  is  made;  he  be- 
holds his  heart  to  be  a  fmk  of  fin :  there  is  no  devil 
from  hell  more  wicked  than  it :  there  is  no  fin  fo  ag- 
gravated in  its  nature  but  it  will  there  find  admiffion, 
if  not  preferved  by  the  grace  of  God  :  and  hence  it  is 
that  all  his  a6lions  are  defiled ;  his  walk  and  conver- 
fation  is,  in  confequence  of  this,  marked  with  a  want 
of  circumfpedion,  and  perfeverance  in  the  ways  of 
(Todiinefs,  as  well  as  of  confidence  in  the  law.  Hence, 
when  engaged  in  holy  duties,  he  wants  fuitable  im- 
prefFions  of  the  majefty  of  God,  and  earneftnefs  and 
zeal  in  his  fervice ;  yea,  of  his  very  prayers  he  muft 
be  afhamed  and  humbled.  V^y  reafon  of  fin,  every 
thing  he  does  lofes  its  fwectnefs  ;  he  will  view  his  beft 
works  as  contaminated  with  evil;  and  when  he  weighs 


LECTURE  XL  9^ 

himfelf  in  the  balance  of  the  fanftuary,  he  will  readi- 
ly acknowledge  that,  from  the  crown  of  the  head  to 
the fole' of  the  foot  he  is  nothing  hut  wounds  and  hruifes  and 
futrifying  fores.  0  wretched  man,  he  cries,  that  Lam, 
whofliall  deliver  me  from  the  body  of  this  death  ?  Bat 
is  this  the  cafe  ?  the  child  of  God  can  derive  com- 
fort from  a  believing  ufe  of  Chrift.  Here  the  foul  dif- 
covers  that  Jefus  hath  not  only  made  fatisfaftion  for 
the  guilt  of  fin,  but  hath  purchafed  the  Spirit,  to 
break  the  power  of  it  in  his  people,  and  conftantly 
to  enable  them  to  make  progrefs  in  holinefs. — And 
therefore,  at  the  fame  time,  that,  by  reafon  of  corrup- 
tions, he  goes  bowed  down,  and  is  diftreffed  and 
humbled,  he  can  go,  in  faith,  to  Chrift ;  he  can  lay 
his  corrupt  heart  and  polluted  deeds  before  his  feet, 
and  pray,  with  Hezekiah,  2  Chron.  xxx.  18,19.  The 
good  Lord  pardon  me  that  prep areth  my  heart  to  feek 
God,  the  Lord  God  of  my  fathers,  though  I  he  not  clean- 
fed  according  to  the  purification  of  the  fanEluary .  The 
foul  can  further  exclaim,  blefled  Jefus  !  thou  wert 
born  free  from  fin  that  I  may  be  purified  from  the 
impurities  in  which  I  was  born  :  thou  haft  purchafed 
for  thy  people,  the  Holy  Spirit,  to  advance  them  in 
holinefs.  Let  that  Spirit  be  difpenfed  to  me  in  a  high- 
er degree.  Thou  knoweft  how  impotent  I  am  in  rny- 
felf,  but  with  thee  there  is  a  fufficiency  of  ftrength. 
Let  that  ftrength  go  forth  from  thee  to  break  the 
power  of  corruptions  in  my  foul. 

C.  The  children  of  God  groan  and  labour  under 
many  burdens,  afflictions,  and  diftrefTes,  yea,  infinite- 
ly more  than  die  world  imagine.  AfFli6lions,  either 
of  an  external  nature,  as  the  hatred,  perfecutions,  fcof- 
fings,  and  railings  of  the  men  of  the  world ;  or  in- 
ternal trials,  arifing  either  in  themfelves  or  in  their 
families  or  relations,  are  often  fo  heavy  upon  them. 


96  THE  PIOUS  COMMUNICANT. 

that  they  muft  exclaim,  *'  Our  afflitlions  are  new 
^'  every  morning."  But  to  all  thefe  trials  the  Chrif- 
tian  muft  oppofe  Chrift,  the  great  Mediator,  view- 
ing him, 

a.  As  that  perfon  who  hath  taken  away  the  curse 
from  all  affliftions,  by  his  fufferings  and  death ;  fo 
that  the  trials  which  believers  meet  with,  will  not 
operate  as  an  evil,  and  prove  prejudicial  to  them;  but 
as  events  which  will  promote  their  advantage,  and 
tuork  together  for  good  to  them. 

b.  Yea,  the  Chriftian  in  affli6lion  muft  confideif 
Chrift  as  one  who  underwent  himfelf  fo  many  afflic- 
tions, and  was  himfelf  a  man  ofjorrows,  and  acquaint'^ 
ed  with  grief;  fo  that  he  muft  not  think  it  ft  range,  fee- 
ing his  Head  and  Lord  hath  endured  fuch  trials,  that 
he  meets  with  them  too.  The  fervant  is  not  greater 
than  the  mafler  ;  if  the  world  perf edited  hiin,  it  is  not 
to  be  wondered  at  that  it  oppofes,  and  often  with  vio- 
lence, thofe  who  are  his  members;  and  tongue  cannot 
exprefs,  how  encouraging  and  ftrengthening  it  is  for  the 
foul  in  affli6lion,  to  fix  its  eye  upon  Chrift,  and  to  fay, 
"  Hath  Jefus  borne  fo  much,  and  fhall  I,  who  am 
**  his  difciple,  be  unwilling  to  takeup  my  crofs." 

c.  Yes,  the  foul  muft  confider  Chrift  as  a  compaf 
Jionate  and  merciful  high-priefi,  who,   in  the  midft  of 

all  the  affliftions  of  his  people,  cafts  his  eye  upon 
them ;  in  all  their  diftrefles  is  diftrefled,  and  will  be 
careful  that  their  trials  be  not  greater  than  they  can 
bear,  and  that  in  due  feafon  they  fliall  find  deliver- 
ance. 

d.  Yes,  as  that  Jefus,  who  places  himfelf  beneath 
their  crofs,  to  encourage  and  to  comfort  them — Who 
calls  to  them,  faying,  "  Fear  not, for  I amivilh  ihce; 
"  be  not  difmayed,for  I  am  thy  God  ;  I  will  help  thee, 
«'  /  will  flrengthcn  thee,  I  will  uphold  thee  with  t/n 


LECTURE  XL  5^ 

"  right  hand  of  my  righteoiifnefs,"  Ifaiah,  xli.  lo.  It 
is  not  for  nought  recorded  in  facred  hiftory,  that 
when  the  firfl  martyr,  Stephen,  was  about  to  be  Ho- 
ned, he  lifted  up  his  eyes  andfaw  the  Lord  Jefusfland^ 
ing  at  the  right  hand  of  God;  as  one  ready  to  come 
to  his  help,  and  to  receive  his  foul  into  glory.  Afts 
vii.  56.  Thus  does  Jefus  ftand,  at  the  prefent  day, 
at  the  right  hand  of  the  Father,  to  aflPord  divine  fup. 
port  to  his  people  in  all  their  affli6lions. 

D.  Befides  external  affli6lions,  the  people  of  God 
experience  internal  trials :  their  fouls  are  fometimes 
in  the  dark,  by  reafon  of  divine  defertion,  and  the 
hidings  of  the  face  of  God.  Hence  it  is  that  they  are 
in  fear  round  about,  and  they  mufl  complain  and  fay, 
Lam.  i.  16,  Our  eyes,  our  eyes  run  down  with  water, 
hecaufe  the  comforter  thatfJiould  relieve  our  fouls  is  far 
from  us. 

How  can  perfons  thus  fituated  fupport  themfelves, 
and  keep  their  heads  above  water,  but  by  a  believing 
ufe  of  Chrift  ?  By  this  means  they  difcover, 

a.  That  Chrift  is  their  king,  their  lord,  and  their 
head;  with  whom,  in  the  moft  intimate  manner,  they 
are  united,  hath  himfelf  drunken  the  bitter  dregs  of 
this  cup,  when,  in  the  diftrefs  of  his  foul,  he  cried  out, 
My  God,  my  God,  why  hafl  thou  forfaken  me?  This 
ferves  to  fhew  them  the  greatnefs  and  infinite  nature 
of  Jefus'  love. — They  are  led,  from  the  view  of  this, 
to  fay,  "  Hath  Jefus,  our  Redeemer,  in  the  chara6lcr 
*-'  of  our  furety,  borne  all  this  diftrefs  in  his  foul  that 
"  we  may  be  eternally  freed  from  it  ?  Has  he  drunk- 
en the  full  cup,  and  fliall  we  not  tafte  the  dregs  ?  This 
conlideration  may  ferve  as  a  fupport  to  the  foul  in 
the  darkeft  hours. 

b.  Again,   by  a  believing  application  to  the  Me- 
diator, they  difcover  in  what  manner  the  Redeemer 


98  THE  PIOUS  COMMUNICANT. 

conduced  himfelf  in  the  midfl  of  all  his  trials :  he 
continued  trufting  in  God. — And  hence  we  can  give 
to  the  afRi6ted  children  of  God  no  better  advice  than 
by  faith  to  have  their  fouls  firmly  direfted  to  God,  to 
truft  in  him  in  darknefs,  and  with  Jefus  to  fay,  my  Fa- 
ther and  my  God ! 

c.  Then  muft  believers  go  to  Jefus,  and  fay,  "  O 
*'  bleffed  Redeemer,  was  thy  diftrefs  fo  bitter,  and 
*'  did  it  prefs  thee  down  fo  low,  when  thou  wert  God, 
"  and  perfe6lly  innocent,  and  only  fufFered  as  our 
*'  furety  ?  confider  then  once  how  feverely  we  muft 
"  feel  the  ftroke,  who  are  fuch  finful  men,  who  are 
"  unable  to  bear  the  Eternal's  frowns  and  chaftifing 
"rod;  and  haft  thou  not  borne  affliftions  to  redeem 
'*  thy  people  from  them?  Let  therefore,  we  pray  thee, 
*'  this  cup  pafsfrom  us"  ^ 

d.  They  muft  look  to  the  manner  in  which  the 
fufferings  of  Jefus  terminated,  that  they  may  be  en- 
couraged and  comforted  in  their  diftrefles :  they  muft 
call  to  mind,  that  Chrift's  diftrefles  were  brought  to 
an  end,  and  that  he  hath  entered  into  his  glorious 
kingdom;  and  that  therefore  the  affliftions  of  the 
righteous  ftiall  not  laft  forever:  they  fliall  end.  Be- 
lievers then  may  lift  up  their  heads,  and  triumph, 


As  furely  as  he  overcame 
And  triumph'd  once  for  you, 
So  furely  ye  that  fear  his  name 
Shall  triumph  in  him  too. 

E.  The  children  of  God  are  often  called  to  expe- 
rience many  and  fevere  afTaults  from  Satan,  the  prince 
of  this  world:  now  he  feeks  to  ftagger  them,  and 
make  them  doubtful  with  refpefl  to  their  ftate :  now 


LECTURE  XI.  99 

he  feeks  to  hurry  them  into  fin:  now  he  injefts  blaf- 
phemous  thoughts,  fo  that  they  are  fifted  as  wheat, 
and  forely  opprefTed.  How  can  a  foul  poffibly  over- 
come fuch  attacks  but  by  having  fellowfhip  with  the 
Lord  Jefus  ?  For  there  is  no  temptation,  however 
great  it  may  be,  but  Jefus  has  experienced  it  in  his 
own  perfon !  When  the  tempter  came  to  him.  Matt.  iv. 

a.  He  dared  to  call  in  queftion  his  Eternal 
Son  SHIP,  ver.  3,  Ij thou  art  the  Son  of  God,  com' 
mand  that  thefejlones  be  made  bread.  Is  it  then  any 
wonder  if  he  dared  to  tempt  Jefus  to  doubt  of  his 
Sonftiip,  that  he  will  tempt  the  people  of  God  to 
doubt  of  their  being  fons  and  daughters  of  God? 

b.  Satan  dared  to  tempt  Chrift  with  refpeft  to  the 
PROVIDENCE  of  God  J  whcu  he  faid,  cajl  thyfelf 
down,  for  thou  haft  the  promife,  that  the  angels  ftiall 
bear  thee  up.  ver.  6.  Is  it  then  matter  of  aftonifh- 
ment,  that  he  fhould  endeavour  to  excite  the  children 
of  God  to  diftruft  divine  Providence  ? 

c.  Satan  dared  to  tempt  Chrift  to  idolatry,  to  fall  down 
and  worjhip  him,  and  promifed  to  make  him  an  ample 
reward,  ver.  8, 9 :  is  it  then  to  be  any  longer  matter 
of  admiration,  that  by  means  of  the  glittering  appear- 
ances of  the  world,  he  fhould  feek  fo  frequently  to  de- 
lude and  carry  away  the  heart  from  God,  and  tempt 
believers  to  worlhip  the  creature  inftead  of  the  crea- 
tor ?  How  can  a  foul  now  oppofe  fuch  temptations 
but  by  refle6ling  and  reafoning  thus,  '•  Has  thepre- 
"  cious  Jefus  borne  all  thefe  awful  and  fevere  af- 
"  faults  of  hell  ?  have  the  fiery  darts,  which  Satan 
**  dire'fted  againft  him,  returned  into  his  own  bofom, 
"  without  injuring  the  Saviour?  has  Jefus  triumphed 
"  over  Satan?  certainly  then  he  will  not  fufFer  that 
'•'  his  people,  who  are  moft  intimately  united  to  him, 
</  fhould,  by  Satan's  darts,  receive  any  eflential  inju- 


100  THE  PIOUS  COMMUNICANT. 

♦'  ry;  for  Chrid  is  the  fhield,  behind  which  they  con- 
"  ceal  themfelves :  he  hath  overcome  Satan,  and  in 
**  him  \ht.y  Jliall  he  more  than  conquerors." 

F.  Believers  muft  make  ufe  of  Chrift  againfl  the 
fEARs  OF  DEATH.  Itis  not  fof  language  to  exprefs 
what  diftrefs  and  anxiety  they  experience,  at  times, 
when  they  contemplate  the  feparation  of  the  foul  from 
the  body :  when  that  clofe  band  fhall  be  broken,  and 
the  body  laid  in  the  grave,  and  become  the  food  of 
worms !  But  there  is  confolation  for  the  people  of 
God,  even  in  this  refpeft  :  when  they  contemplate  that 
Chrift  was  himfelf  under  the  power  of  death,  but  that 
he  did  not  remain  under  its  dominion,  that  he  hath 
overcome  and  triumphed,  both  over  death  and  the 
grave,  by  his  refurreclion :  hence  they  fee  that  the 
fting  is  taken  from  death,  and  that  now  it  is  the 
medium  by  which  they  enter  into  glory,  and  they  may 
exclaim,  *'  Though  our  bodies  muft  remain  in  the 
•'  grave  for  a  feafon,  Jefus  hath  fanftified  the  tomb  to 
"  be  our  refting-place,  and  our  bed-chamber  for  the  re- 
"  pofe  of  our  bodies;  bccaufe  our  Jefus  hath  arifen, 
"  we  fhall  not  always  continue  in  the  tomb :  at  the 
''  laft  day,  the  laft  enemy  being  entirely  vanquiflied, 
"  we  fhall  arife." 

G.  Laftly,  have  believers  to  experience,  at  times, 
the  greateft  anxiety,  in  refped  to  a  judgment  to  come? 
Are  they  often  forced  to  cry  out,  "  What  will  be  our 
*'  doom,  when  Jefus  fhall  come  in  the  clouds  of  hea- 
"  ven,  and  we  ftiall  ftand  before  his  dread  tribunal  to 
receive  our  fentence? — But  here  again,  by  making 
ufe  of  Chrift,  there  is  comfort  for  them : — Do  they 
betake  themfelves  to  him  for  refuge,  and  receive  him 
again  as  their  surety  and  Saviour,  they  may 
then  fay,  "  It  is  true,  we  ftiall  alfo  be  brought  be- 
"  fore  the  judgment-feat  of  Chrift;  but  he,  who  is  our 


LECTURE  XL  loi 

"  Lord,  our  hufband,  our  friend,  our  head,  our  fure- 
"  ty  and  Mediator,  will  be  our  judge :  he  who  hath 
"  here  clothed  us  with  his  righteoufnefs,  and  hath 
"  made  us  to  fland  before  God,  againft  all  accufa- 
*'  tions  which  are  brought  againft  us,  will  fee  to  it,  on 
*'  account  of  that  fame  righteoufnefs,  that  we  be  made 
*'  to  /land  in  the  judgment,  and  will  enable  us,  with 
"  boldnefs,  to  lift  up  our  heads.  At  his  bar  we  have 
*'  not  to  expe6l  a  condemnatory  fentence  will  be  pro- 
*'  nounced  againft  us :  no ;  but  becaufe  he  hath  al- 
*•  ready  enftamped  his  image  upon  us,  he  will  addrefs 
"  us,  faying,  Come  ye  blejfed  of  my  Father,  inherit  the 
**  kingdom  prepared  for  you  from  the  foundation  of  the, 
*'  world."  Matt.  xxv.  34. 

See,  beloved,  how  a  believer  may  make  ufe  of 
Chrift  for  his  comfort,  againft  all  the  evils  he  meets 
with  in  life. 

Secondly,  we  muft  in  this  place  fhew  how  be- 
lievers are  to  make  ufe  of  Chrift,  in  order  to  their  ad- 
vancement in  grace :  and  here  we  are  invited  to  point 
out  what  ufe  they  are  to  make  of  his  names,  natures, 
offices,  and  ftates;  and  how  as  an  example,  which 
they  are  to  follow,  with  a  conftant  renunciation  of 
every  thing  in  them,  and  a  daily  application  to  Chrift 
and  his  fulnefs. 

But  on  account  of  the  extenfivenefs  of  thefieldbe- 
fore  us,  we  fliall  only  call  your  attention  to  the  prin- 
cipal points  under  ach  of  thefe  heads,  to  fliew  the 
people  of  God  in  wh^t  manner  they  muft  make  ufe  of 
Chrift,  to  promote  their  comfort  and  fan6lification. 

Firfi,  with  refpeft  to  the  names  which  he  bears : 
thefe  muft  not  be  confidered,  fo  much  with  regard  to 
his  divine  nature,  as  to  his  being  Mediator  and  fure- 
ty;  and  thefe  names,  as  we  have  before  ftiewn,  are 

Vol.  IL  O 


I02  THE  PIOUS  COMMUNICANT. 

either  his  common  and  efiential  names,  or  thofe  which 
are  not  common  to  him  alone.  The  foul  that  would 
make  a  right  ufe  of  the  names  of  Chrift,  muft  refle6l, 

1.  That  none  of  the  names  which  he  bears  are 
given  to  him  for  nought ;  but  to  fhew,  that  whatever 
thofe  names  fignify  and  import,  all  is,  in  an  infinitely 
higher  degree,  found  in  Jefus. 

2.  Believers  muft  ufe  thefe  names  according  to  the 
nature  of  their  wants,  and  the  peculiar  circumftances 
of  diftrefs  in  which  they  are  placed.  For  inftance  : 
is  the  Redeemer  called  Jesus?  this  is  that  name 
which  is  as  ointment  poured  forth  ;  which  is  as  balm  to 
their  fouls.  When  they  are  led  to  fee  their  fms  as 
greatly  aggravated  in  the  fight  of  God,  then  fay  they, 
we  have  a  Mediator,  whofe  name  is  Jefus,  is  Pre- 
ferver — Saviour,  who  is  come  to  fave  his  people  from 
their  fns,  how  great,  how  numerous  foever  they  may 
be:  we  need  not  then  to  defpond,  on  account  of  their 
atrocity;  but  we  may  reft  upon  him  as  one  who  will 
alfo  fave  us,  though  the  vileft  of  the  vile.  Do  the 
people  of  God  refleft  that  he  is  called  Chrijl  the  anoint- 
ed one,  whom  God  hath,  from  eternity,  ordained,  and, 
in  time,  qualified  for  his  feveral  offices,  when  he  gave 
him  the  Spirit  without  meafure  ?  then  certainly  they 
can  with  fafety  confide  in  him;  and  being  united  to 
him,  entreat  him  to  beftow  upon  them  more  and 
more  of  that  fpirit  which  refts  upon  him. 

Is  he  called  Lord  ?  then  muft  their  eye  be  upon 
him,  as  the  eye  of  a  fcrvant  upon  his  mafler :  then  it 
behoves  them  to  obey  his  commands;  yea,  they  may 
expert  their  final  prefervation. — Is  his  name  CoimfeL 
lor  ?  then  they  muft,  in  all  difficulties,  go  to  him  for 
wifdom  and  diredion,  agreeably  to  the  promife,  / 
"^ill  counfel  thee. 

But,  SECONDLY,  the  believer  muft  ufe  the  Media- 


LECTURE  XI.  .    103 

tor,  in  refpefl  to  his  whole  pcrfon,  as  God,  as  Man, 
as  Mediator. 

1.  He  muft  make  ufe  of  him  as  true  God  and  eter*- 
naljife,  together  with  the  Father  and  Holy  Spirit, 

a.  To  STRENGTHEN  and  fupport  his  faith:  for 
becaufe  he  is  God,  the  beUever  may  be  affured  that 
his  fuffering  was  fatisfaftory ;  and  that  nothing  is 
wanting  in  the  great  point  of  procuring  the  falvation 
of  his  people:  yes,  on  this  account  he  is  the  obje6t 
on  whom  he  may  rely,  and  to  whom  he  may  and 
ought  to  furrender  himfelf,  being  fully  confident  that 
as  God,  he  will,  by  his  power,  keep  his  people,  not- 
withftanding  every  oppofition,  through  faith  unto  eter- 
nal falvation. 

b.  Is  he  God  ?  then  the  believer  muft  walk  before 
him  in  godly  fear  and  reverence;  for  he,  by  the  eye 
of  his  omnifcience,  both  fees  and  knows  all  things. 

2.  The  Mediator  muft  alfo  be  confidered  with  re- 
fpe£l  to  his  human  nature.  It  is  true,  we  know  not 
jfefus  any  more  after  theflejh,  ftill  we  muft  contem- 
plate him  as  man,  not  fo  much  in  his  mean  appear- 
ance, when  he  was  rejected  of  men  ;  this  will  indeed 
tend  to  excite  in  us  a  warm  afFe6tion  towards  him, 
becaufe  he  condefcended  to  ftoop  fo  low  :  but  efpe- 
cially  we  muft  make  him  the  objedl  of  our  meditation, 
as  he  now  appears  in  our  nature  exalted  to  glory; 
and  in  this  view  he  muft  be  ufed, 

a.  For  fauBification ;  faying,  "  Have  we  fuch  a 
"  glorious  Redeemer  in  heaven?  The  more  weincreafe 
"  inholinefs,  the  more  confonnable  we  are  to  his  image, 
"  the  lefs  afhamed  will  we  be  to  call  him  our  bro- 
*'  ther." 

b.  To  make  ufe  of  Chrift,  as  feated  in  glory,  at 
the  right  hand  of  God,  may  afford  the  foul  a  high 
degree  of  confidence  in  approaching  to  the  throne 


104  THE  PIOUS  COMMUNICANT. 

of  grace : — "  There,  fays  the  believer,  is  feated  my 
•'  brother,  who  partakes  of  my  nature,  and  is  like  imto 
*' me  in  ail  things,  Ji?i  only  excepted;  who  is  touched 
*'  with  a  fellow  feeling  of  my  infirmities^  having  been 
<'  himfelf  tempted  as  I  am,  and  therefore  I  am  not 
*'  afraid  to  lay  all  my  complaints  before  him." 

c.  To  make  ufe  of  Chrifl,  as  glorified,  may  ferve 
to  comfort  the  children  of  God.  For  is  Chrift  in 
heaven  arrayed  with  glory  ?  then  may  they  fay,  we  Ihall 
be  glorified  with  him:  and  certainly  it  muft  cheer 
their  fouls  to  think  that  Jefus,  who  hath  taken  their 
flefti  and  blood  upon  him;  who  is  their  head;  with 
whom  they  are  moft  intimately  united,  is  already  in 
heaven,  and  confequently  may  they  fay,  a  part  of  our 
flefti  is  there;  and  this  is  a  certain  pledge  that  we  alfo 
fhall  afcend  thither;  for  if  the  head  be  glorified  it  ne- 
ceffarily  follows  that  the  members  fhall  partake  of 
iimilar  joys. 

3.  Etjpecially  believers  muft  make  ufe  of  Chrift  as 
the  Mediator,  God  and  Man  in  one  person. 
The  mediatorial  work  he  took  upon  him  in  eternity : 
he  hath  accomplifhed  it  in  time,  by  his  a6live  and  paf- 
live  obedience. — The  falvation  which  he  brought  in, 
he  hath,  as  the  great  prophet  of  his  church,  made 
known  to  his  people :  he  applies  it  to  each  of  his 
chofen,  whom,  one  after  another,  he  brings  out  of 
darknefs  into  his  marvellous  light.  Yes,  he  is  daily 
employed  in  promoting  the  happinefs  of  his  redeem- 
ed, nor  will  he  rcfl  from  his  great  employment,  until 
the  great  body  of  the  church  is  perfedled.  Now,  are 
believers  difpofed  to  make  a  right  ufe  of  him  as  Me- 
diator? They  muft, 

a.  Contemplate  him  in  thefe  feveral  points  of 
view,  in  faith,  with  the  decpeft  reverence,  accompa- 


LECTURE  XI.  ,o^ 

nied,  both  with  holy  adoration  and  wonder, /o?-  he  is 
altogether  lovely. 

b.  Is  he  the  Mediator?  then  he  is  the  Rock  of 
falvation,  on  which  the  whole  church  is  built;  and 
on  this  the  believer  may  reft,  knowing  that  the  gates 
of  helljliall  never  be  able  to  prevail  againjl  it. 

c.  As  the  Mediator,  we  muft,  by  him,  approach 
unto  God,  and  to  the  throne  of  grace:  without  him 
we  cannot  have  any  accefs  to  God,  but  will  find  the 
throne  always  fliut  againft  us.  This  ufe  the  apoftle 
will  have  us  to  make  of  him :  for  after  having  in  an 
extenfive  manner  reprefented  him  as  the  great  high- 
priejl,  he  concludes  with  thefe  words.  Let  us  draw 
nigh  with  a  true  heart,  in  full  affurance  of  faith.  Heb. 

X.   22. 

d.  Hath  God  the  Father  made  in  him,  as  Media- 
tor, a  reprefentation  of  himfelf  and  of  his  perfections, 
fo  that  Jefus  could  fay,  he  that  hath  feen  me  hathfeen  the 
Father  ?  John  xiv.  9 ;  then  he  muft  be  the  objeft 
of  our  ferious  meditation,  that  we  may  behold,  with 
open  face,  as  in  a  glafs,  the  glory  of  the  Lord,  and  be 
changed  into  the  fame  image,  from  glory  to  glory .  2  Cor. 
iii.  18. 

e.  We  muft  make  ufe  of  Chrift  in  all  his  media- 
torial relations,  as  our  HEAD,  to  derive  from  him, 
continually,  ftrength :  as  our  husband  and  bride- 
groom, to  be  preferved,  defended,  and  provided  for: 
as  our  SHEPHERD,  to  fecure  us  from  the  attacks  of 
that  roaring  lion,  who  is  conflantly  feeking  whom  he 
may  devour:  as  our  strong  tower,  into  which  wc 
may  run  for  fafety  in  trouble,  and  in  times  of  dan- 
ger: as  our  mercy-seat,  who  conceals  our  fins 
from  the  fight  of  God:  as  our  altar,  from  whence 
afcends  the  incenfe  of  our  prayers,  as  a  fweet  per- 
fume: as  our  BRAZEN  LAVER,tofan6lify  and  purge 


io6  THE  PIOUS  COMMUNICANT. 

us  from  our  fins:  yes,  in  a  word,  as  the  way,  the 
PATH,  and  the  life;  without  whom  no  man  can 
come  to  the  Father.  John  xiv.  6. 

f.  Hath  Chrift,  as  Mediator,  obtained  falvation, 
and  does  he  apply  it  to  the  foul  ?  we  muft  make  ufe 
of  him  for  our  consolation,  as  the  finiflier  of  faith, 
knowing  that  he  is  a  faithful  Saviour,  who  never  be- 
gins a  good  work  in  any  foul  but  he  carries  it  on  to 
perfe6lion;  for  it  is  faid,  he  never  for  Jakes  the  work  of 
his  hand. 

Thirdly,  4ve  mufl:  not  only  make  ufe  of  Chrifl  in 
his  names,  in  his  perfon  as  God,  Man,  Mediator,  but 
alfo  in  his  three  offices,  as  Prophet,  Prieft,  and 
King :  offices  which  are  moft  necelTary  in  the  Me- 
diator, if  he  fhall  bring  finners  to  God;  for  there  are, 
in  particular,  three  evils  with  which  the  fmner  is  op- 
preffed :  he  is  grofsly  ignorant  of  the  way  of  falva- 
tion; he  is  GUILTY  before  God,  and  is  unable  to  de- 
liver himfelf  from  mifery.  Hence  we  have  need  of  a 
PROPHET,  to  enlighten  us;  of  a  priest,  to  pay  our 
debts;  and  of  a  powerful  king,  to  break  the  bands 
of  fin  afunder,  and  bring  us  unto  God. 

Having  made  thefe  feveral  remarks,  let  us  more 
minutely  enquire  into  faith's  view  of  the  Mediator, 
with  refpeO:  to  each  of  thefe  offices. 

1.  We  mull  confider  the  Mediator  as  the  great 
prophet  of  his  church;  one  who  infinitely  tran- 
fcends  Mofes,  whom  the  Lord  God  of  Ifrael  had  raif- 
ed  up  for  that  people:  he  was  but  afervant,  Jefus  is 
the  lord  in  his  hoife,  and  excels  all  the  prophets  who 
have  gone  before  him,  both  in  his  perfon,  in  the  man- 
ner in  which  he  received  his  knowledge,  and  in  the 
way  in  which  he  difpenfes  it. 

a.  In  refpe6l  to  his  person,  all  other  prophets 
were  but  men,  fimply  men;  in  themfelves  ignorant 


LECTURE  XI.  107 

and  blind;  all  their  knowledge  was  derived  from 
God :  but  this  prophet,  though  a  man,  is  holy,  unde- 

Jiled,  and  fepar  ate  from  Jiuncrs,  and  never  was  conta- 
minated with  guilt;  and,  what  is  more,  he  is  God  and 

*man  in  one  perfon ;  of  confequence  he  knows  all 
things, 

b.  Jefus,  as  prophet,  tranfcends  all  others,  with  re- 
fpeft  to  the  M  A  N  N  E  R  in  which  he  obtained  his  know- 
ledge. The  ancient  prophets  derived  their  informa- 
tion by  means  of  revelations  and  vifions ;  but  all  that 
Jefus  hath  revealed,  he  had  heard  and  learned  of  his 
Father.  He  was  his  bofom  companion  in  the  eternal 
counfel  of  peace;  therefore  he  is  the  eternal  wif- 
dom :  and  as  man,  the  fpirit  of  wifdom  was  poured 
upon  him  without  meafure :  hence  none  ever  fpake 
as  this  man  fpake. 

c.  He  is  exalted  as  a  prophet  above  others,  with 
refpeft  to  the  way  in  which  he  teaches  his  people. 
The  prophets  of  old  communicated  inftru6lion  by 
word  of  mouth,  and  could  only  bring  their  dodrines 
to  the  E  A  R  s  of  men ;  but  this  great  prophet  brings  the 
truth  to  the  heart: — his  teaching  is  internal;  he 
opens  the  under/landing:  yes,  he  foftens  the  hardefl 
hearts,  and  writes  his  laws  in  them:  he  dire6ls  the 
judgment,  in  the  examination  of  revealed  truths :  he 
bows  the  will  to  embrace  them  in  love,  and  he  gives 
a  defire  and  ftrength  to  live  in  an  evangelical  obedi- 
ence to  them :  he  makes  his  difciples  tafte,  experi- 
mentally, the  fweetnefs  and  power  of  them,  fo  that 
they  mufl  exclaim,  who  is  a  teacher  like  him  ?  But 
what  is  the  ufe  that  God's  people  muil  make  of  fuch 
a  great  prophet  and  teacher  ? 

a.  We  muft  receive  and  embrace  him  by  faith, 
with  holy  admiration,  humble  adoration,  and  inward 
joy.     The  Father  f^iid,  this  is  my  beloved  Son,  hear  ye 


io8  THE  PIOUS  COMMUNICANT. 

him.  Matt.  xvii.  2.  We  too  muft  approve  of  thetef- 
timony  of  God,  and  alfo  make  him  the  object  of  our 
delight. 

b.  We  muft,  like  Mary,  fit  often  at  his  feet,  to  be 
taught  by  his  fpirit,  to  receive  the  unBionfrom  the  Ho- 
ly  One,  by  which  alone  we  can  know  all  things.  1  John 
ii.  20.  We  muft  therefore  open  our  hearts,  and  fo 
fearch  after  truth,  that  we  look  to  him  for  light  and 
ability  to  be  led  to  a  true  knowledge  of  it. 

c.  We  muft  fubmit  to  his  inftruftion,  although 
there  may  be  myfteries  in  his  religion  which  our 
finite  minds  cannot  fully  fathom ;  ftill  we  muft  em- 
brace them  as  truths  heavenly  and  divine. — W^e  muft 
receive  the  teftimony  of  no  one,  except  it  agree  with 
that  which  is  given  by  Chrift. — We  muft  always  ex- 
amine what  is  truth  by  this  ftandard;  for  the  inter- 
nal inftru6lions  of  Chrift  always  correfpond  with  the 
do6lrines  of  his  revealed  word;  and  therefore  we  muft 
make  the  word  the  touch-ftone  of  truth. 

d.  We  muft  feek  to  be  conformable  to  Chrift 
in  his  prophetic  office,  and  to  be  taught  of  the  Lord, 
agreeably  to  the  promife,  Ifaiah  liv.  13,  All  thy  chil- 
dren fiall  be  taught  of  the  Lord,  that  being  thus  taught 
ourfelves,  we  may  be  able  alfo  to  teach  others.  This 
Paul  denominates  prophefying,  1  Cor.  xiv.  24.  More- 
over, as  Chrift  eftabliftied  his  do6lrines,  when  on 
earth,  by  a  holy  walk,  fo  we  muft  beautify  and  adorn 
our  profeffion,  with  a  life  which  is  in  unifon  with  our 
profeffion  of  the  truth. 

2.  Chrift  is  alfo  the  great  high-pricjl  over  the  houfe 
of  God;  and  as  fuch  we  muft  confider  him,  and  make 
a  believing  ufe  of  him. 

a.  We  muft  confider  him  as  the  antitypical  and 
true  prieft  of  the  new  covenant,  who  was  ftiadowed 
forth  by  the  high-pricft  of  old,  in  his  fplendid  vcft- 


Lecture  xi.  lo^ 

trtent,  cpnfecratibri,  and  in  his  employment.  Wavino- 
for  the  prefent,  what  might  be  obferved,  with  refpccb 
to  thefe  rituals  of  the  Aaronical  prieft,  we  only  re- 
mark, that  as  high-priefl,  it  devolved  on  him  to  offer 
facrifices  for  Ifrael;  to  pray  for  them;  and  to  enter 
into  the  fanftuary,  on  the  great  day  of  atonement,  to 
blefs  the  people. 

Now,  as  the  believing  Ifraelite,  in  all  this,  faw  the 
true  high-prieft  ftrikingly  reprefented,  fo  may  we, 
who  behold  all  thefe  things  as  fulfilled,  when  we 
Compare  the  Ihadow  with  the  fubflance,  fee  a  bright 
difplay  of  the  wifdorti  of  God.  Does  the  fubftance 
always  infinitely' furpafs  in  excellency  thefhadow? 
fo  Chrift,  as  a  high-prieft,  is  one  whofe  glories  far 
ttanfcend  thofe  with  which  Aaron  was  adorned. 
Aaron  wasa^w/w/  man,  who  muft  firft  atone  for  his 
own,  before  he  could  make  an  acceptable  offering  for 
the  fins  of  the  people:  Aaron  was  a  prieft,  who  with 
ftrange  blood  entered  into  the  fanduary  :  Aaron  was 
a  prieft,  who,  becaufe  he  could  not  make  an  actual 
fatisfa6lion  for  fin,  could  not  fay,  at  any  period  of  his 
exercifing  this  office,  that  his  work,  as  a  prieft,  was 
at  an  end,  but  muft  dsiily  repeat  his  offerings  for  the 
people.  Aaron  was  a  prieft  whofe  interceffions  were 
imperfe6l,  and  whofe  bleffings  were  but  wiflies.  But 
hei'e,  on  the  other  hand,  we  behold  a  prieft  who  infi- 
nitely excels  in  all  thefe  refpedts:  Chrift,  our  high- 
prieft,  is  WITHOUT  SIN.  Such  a  high-priejl  be- 
tameus,  -who  was  holy,  undefiled,  and  Je par  ate  from  fin- 
ners.  Heb.  vii.  26.  wherefore  he  needed  not  to  offer  for 
himfelf.  Chrift,  our  glorious  prieft,  hath  offered  him- 
felf  and  by  that  one  offering  hath  for  ever  perfected 
them  that  are  fauBifed :  he  hath  not  ftied  the  blood 
of  calves^  hulls  or  ofgoats^  hut  his  own  blood  ;  that  blood 

Vol.  ir.  p 


no  THE  PIOUS  COMMUNICANT. 

which  fpcakeih  better  things  than  the  blood  of  Abel s 
which  does  not  cry  for  vengeance,  but  for  pardon :  fo 
that  there  is  no  fin  fo  great,  fo  aggravated,  of  fuch 
long  duration,  but  that  blood  hath  efficacy  to  remove 
it :  yes,  Chrift,  our  high-prieft,  when  he  intercedes, 
demands  of  his  Father  to  bellow  the  bleffing — his 
entreaties  reft  upon  his  offering  made  on  the  crofs ; 
and  therefoi*e,  the  Father  always  heareih  him :  yes,  he 
perfumes  the  imperfe£l  petitions  of  his  people,  and 
makes  them  rife  a  fioeet  fmelling  favour  unto  God. 
But  what  muft  particularly  be  remarked  is,  that 
Chrift,  our  exalted  prieft,  l  i  v  e  s  for  ever,  to  intercede 
for  his  redeemed ;  that  he  opens  his  liberal  hand  to 
difpenfe  to  them  all  fpiritual  and  heavenly  bleffings; 
and  that,  being  made  p  erf eB  by  fiffcrings,  he  hath  en- 
tered into  the  true  holy  of  holies;  not  with  ftrange,  but 
with  his  ozvn  blood,  that  thus  the  way  thither  might 
be  opened  to  his  people ;  and  that  he  might  always 
appear  in  the  prefence  of  God,  as  their  advocate  : 
but, 

b.  We  muft  alfo  make  use  of  Chrift  as  fuch  a 
glorious  high-prieft. 

1.  By  an  HABITUAL  and  daily  flying  to  him 
by  faith,  as  our  refuge,  and  as  the  only  way  of  falva- 
tion,  we  muft  lay  upon  him  the  hand  of  faith,  and 
caft  our  fins  upon  him,  as  the  Ifraelites  formerly  did 
upon  the  head  of  the  fm-offering,  in  order,  by  that 
aft,  to  caft  upon  it  the  guilt  of  the  people  :  in  like 
manner  muft  we,  coming  unto  Jefus,  fay,  Lord,  we 
are  opprefjed,  undertake  for  us.   Ifaiah  xxxviii.  14. 

2.  We  muft,  with  the  sacrifice  which  Christ 
HATH  MADE,  approach  to  the  throne  of  grace,  and 
plead  on  the  ftrength  of  it,  as  well  for  the  remiflion  of 
daily  fins,  as  for  fanftification,  faying,  "  O  Father ! 
"  hath  not  thy  Son  fatisficd  divine  juftice  ?  Is  not^his 


LECTURE  XI.  i„ 

*'  blood  fhed  to  pardon  our  daily  deficiencies  and  dc- 
"  partures  from  thee  ?  It  is  true,  when  we  lurvey  all 
"  our  infirmities  and  backflidings,  we  muft  ftand  at  a 
"  diftance  from  thee ;  but  it  is  our  earneft  defire  to 
*'  wafh  in  the  blood  of  thy  Son,  which  alwa}'s  flows  ; 
"  there  we  may,  unappalled  and  unabafhed,  lift  up 
"  our  faces  unto  thee  :  yes,  hath  not  thy  Son  alfo  pro- 
"  cured  the  fpirit  for  fanftification,  to  cleanfe  our  pol- 
"  luted  hearts  ?  Was  not  the  very  end  which  he  pro- 
"  pofed  to  himfelf  in  dying,  that  we  fhould  die  unto 
*^  Jin,  and  live  unto  rightcoujnefs  ?"   i  Pet.  ii.  14. 

3.  We  muft  particularly  make  ufe  of  Chrift  as  a 
prieft,  who  ever  liveth  to  make  intercejfion  for  us. 
Tongue  cannot  exprefs  the  fatisfaftion  which  the  foul 
experiences  when  it  views  Chrift  as  prefent  in  prayer; 
when  it  reflefts  that  he  is  ftanding  before  the  throne, 
as  the  antetypical  high-prieft ;  that  he  bears  his  peo- 
ple upon  his  heart;  that  he  is  fo  compaffionate  as  to 
render  our  imperfeft  fervices  and  prayers  acceptable 
unto  God;  and  that  he  takes  the  names  of  his  people 
upon  his  lips,  and  fays,  "  Father,  for  thefe  I  have 
"  died ;  for  thefe  fhed  my  blood  ;  let  them  not  go  down 
*'  to  the  pit,  for  I  have  found  a  ranfomfor  them."  Job. 
xxxiii.  24. 

4.  We  muft  ufe  Chrift,  our  glorious  high-prieft, 
as  the  FOUNTAIN,  from  which  fpring,  and  the  chan- 
nel through  which  are  conveyed  all  fpiritual  and  hea- 
venly bleflings.  For  his  fake  God  gives  his  people 
all  things  richly  to  enjoy,  and  upbraids  them  not. 
We  muft,  therefore,  as  poor  and  naked,  prefent  our- 
felves  before  him,  and  open  our  hearts,  that  the 
ftreams  of  his  grace  may  defcend  in  their  rich  variety 
and  abundance. 

5.  We  muft  endeavour  to  become  fpiritual  priefts. 
The  common  priefts,  under  the  Old  Teftamcnt,  were 


lit  THE  PIOUS  COMMUNICANT. 

clad  in.  ^vhite  raiment :  fo  mufl  ive  feek  to  be  beauti- 
fied with  the  garments  of  falvation,  and  the  robe  of 
rightcoufnefs,  without  which  we  cannot  approach  into 
the  prefence  of  God,  nor  enter  v/ithin  the  holy  of  ho^ 
lies.  As  priefts,  we  mufl  offer  up  ourfelves  unto 
God,  and  prefentfoul  and  body  a  living  facrijice,  ho- 
ly and  acceptable  unto  him.  Efpecially  we  mufl  mor- 
tify our  corruptions,  the  old  man  with  his  lu/ls,  and 
daily  come  before  him  with  the  incenfe  of  prayer; 
and  lay  it  upon  Chrift,  the  golden  altar  of  incenfe, 
zvho  appears  before  God  for  us :  and,  as  the  priefls  un- 
der the  old  economy  mufl  be  on  their  guard  againft 
being  contaminated  with  ceremonial  impurities,  fo 
mufl  we  alfo  not  only  appear  with  a  clean  heart  and 
a  good  confcience  towards  God  ;  but  alfo  we  mufl  feek 
to  preferve  our  external  walk  from  being  fpotted 
by  the  world,  and  keep  our  garments  from  being  de- 
filed, that  thus  we  give  no  offence  to  others  who  are 
without.     But, 

6.  Chrifl  is  not  only  a  prophet  and  high-priefl; 
he  is  alfo  a  King:  of  old  he  was  promifed  as  a  king, 
who  fhould  rule  from  fea  tofea,from  the  rivers  to  the 
ends  of  the  earth.  As  a  king  he  often  appeared  before 
his  manifeflation  iq  the  flefh,  as  to  Ifaiah,  chap.  6 ; 
and  to  Ezekiel,  chap.  i. — And  aftej:  his  coming  into 
the  world,  he  appeared  to  John  in  a  vifion,  as  having 
on  his  vefmeiU,  and  on  his  thigh  this  name  written, 
King  of  kings,  and  Lord  of  lords.  Rev.  xix.  16.  As 
a  king  he  is  exhibited  riding  in  the  chariot  of  the  gof- 
pel,  and  with  the  arrows  of  his  grace,  piercing  the 
hearts  of  his  enemies,  to  make  them  fubmit  to  his  au- 
thority, that  thus  they  might  be  the  objeds  of  his; 
care,  defence,  and  protcftion. 

But  what  is  the  ufc  we  mufl  make  of  this  King  ? 

J\.  We  mufl  be  impreffcd  with  the  deepefl  Rft 


LECTURE  Xr,  ,,5 

VERENCE  andrefpe6l  for  him,  as  one  who  is  invefted 
with  glorious  majefty,  and  not  only  be  excited  to  fmg 
the  praifes  of  this  king,  but  endeavour  alfo  to  move 
others  to  extol  him  in  the  higheft  drains.  Thus  did 
the  Pfalmift,  perfonating  the  bride  of  Chrift,  in  the 
45th.  Pfalm,  the  fentiments  of  which  are  beautifully 
expreffed  in  the  following  lines  of  the  poet ; 

Now  be  my  heart,  infpir'd  to  fmg 
The  glories  of  my  Saviour  king, 
Jefus  the  Lord ;  how  heavenly  fair 
His  form  !  how^  bright  his  beauties  are. 

O'er  all  the  fons  of  human  race 
He  fhines  with  far  fuperior  grace ; 
Love  from  his  lips  divinely  flows, 
And  bleffings  all  his  ftate  compofe. 

Thy  throne,  O  God,  for  ever  Hands, 
Grace  is  the  fceptre  in  thy  hands  ; 
Thy  laws  and  works  are  juft  and  right, 
But  grace  and  juftice  thy  delight. 

Let  endlefs  honours  crown  his  head ; 
Let  every.age  his  praifes  fpread ; 
While  we  with  cheerful  fongs  approve 
The  condefcenfion  of  his  love. 

B.  We  muft  conftantly  own  him  to  be  our  King. 
In  the  obedience  of  faith  we  muft  fubmit  to  him; 
embrace  him  in  love,  and  worfhip  him.  Pf.  Ixv. 

C.  We  muft,  with  humble  boldness,  approach 
his  throne,  as  poor  and  naked  in  ourfelves,  to  receive 
thofe  bleffings  of  grace  which  he  difperifes  to  his  peo- 
ple; for  he  is  a  rich,  an  almighty  and  gracious  King. 


1 1 4  THE  PIOUS  COMMUNICANT. 

D.  We  mufl  daily  go  to  him  for  grace  and  flrength 
to  OPPOSE  our  enemies,  fin,  Satan,  and  the  world: 
befeeching  him  to  deftroy,  more  and  more,  the  domi- 
nion of  fin,  the  tyranny  of  Satan,  and  the  love  of  the 
world,  which  have  fo  much  fwayed  our  hearts ;  and 
in  the  room  of  thefe,  to  fet  up  his  own  kingdom  and 
authority;  faying,  in  the  pious  and  experimental  lan- 
guage of  the  poet, 

Now,  Lord,  I  would  be  thine  alone. 
Come  take  poffeflion  of  thine  own, 

For  thou  haft  fet  me  free : 
Releas'd  from  Satan's  hard  command, 
See,  all  my  powers  waiting  ftand, 

To  be  employ 'd  by  thee. 

My  will  conform'd  to  thine  would  move  ; 
On  thee,  my  hope,  defire  and  love. 

In  fix'd  attention  join; 
My  hands,  my  eyes,  my  ears,  my  tongue, 
Have  Satan's  fervants  been  too  long, 
But  now  they  fhall  be  thine. 

Newton. 

Fourthly.  We  muft  alfo  make  ufe  of  Chrift, 
with  refpeft  to  his  different  ftates  of  humiliation  and 
exaltation. 

1.  With  refpe6l  to  his  ftate  of  humiliation: 
When  we  contemplate  the  fufferings  of  the  Media- 
tor; when  we  follow  him  to  Gethfemane;  behold 
him  wreftling  with  God ;  experiencing  the  bitternefs 
of  anguifh  ;  or  when  we  afcend  with  him  the  mount 
of  Golgotha,  where  he  died  a  moft  painful,  fliameful, 
and  accurfed  death,  we  obtain  a  moft  clear,  lively, 
and  affcding  view  of  ourmifery,  redemption,  and  the 


LECTURE  XL  ,15 

gratitude  we  owe  to  God,  for  that  deliverance ;  the 
three  things  which  are  neceflary  to  be  known  for  falva- 
tion.  We  may  get  fome  difcovery  of  the  nature  of 
fin,  by  the  accufations  of  confcience :  but  in  all  its 
malignity,  together  with  the  wrath  of  God  denounc- 
ed againft  it,  we  cannot  have  it  fully  exhibited,  but  by 
viewing  the  Son  of  God  nailed  to  the  accurfed  tree, 
to  atone  for  it.  Never  did  God  manifefl  his  juftice 
and  holinefs  more  illuflrioufly  than  when  Jefus  died : 
for,  had  it  pleafed  him  to  have  fpurned  from  his  pre- 
fence  the  whole  race  of  mankind,  and  abfolutely  refu- 
fed  ever  to  have  looked  upon  them  in  mercy,  as  he 
has  done  with  devils,  upon  their  rebelling  againfl  him, 
we  could  then  only  have  faid,  "  God  has  acled  the 
*'  part  of  a  righteous  judge ;"  but  now,  when  we  be- 
hold him  furrendering  his  beloved  Son  to  fuch  excru- 
ciating torments  and  fufferings,  he  exhibits  an  holy 
hatred  of  fm :  he  evidences  that  he  cannot  admit  the 
linner  into  fellowfhip  with  him,  without  a  fatisfa6lion 
be  made  ;  and  thus  declares,  that  Chrift,  as  furety, 
mufl  undergo  the  punifhment  which  was  threatened 
to'  be  infli£l:ed  upon  the  workers  of  iniquity.  If  now 
we  make  a  right  ufe  of  the  fufferings  of  Chrift,  it  will 
ferve, 

A.  To  make  lively  impreffions  on  our  minds,  of 

the    ABOMINABLE     AND     SHAMEFUL    NATURE    OF 

SIN.  Is  it  an  evil  for  which  there  is  no  remiflion, 
but  by  the  blood  of  the  Son  of  God?  this  Ihould 
excite  us  to  a  holy  watchfulnefs  againft  every  appear- 
ance of  it,  left  we  be  overtaken  by  it. 

B.  To  make  us  refleft  upon  the  greatness  and 
inexpreffible  nature  of  the  love  of  God.  Where  is 
love  more  clearly  unfolded  to  us  ?  where  is  it  icen 
fhining  with  brighter  luftre  than  in  the  death  of  Chrift  ? 
The  great  apoftle  fays,  Rom.  v.  8,  Bui  God  commend^ 


ii6  THE  PIOUS  COMMUNICANT.     • 

eth  his  love  toward  us,  in  that,  while  we  were  yet  Jin^ 
ners  Chrijl  died  for  us :  and  Chrift  himfelf  obferves, 
John  XV.  13,  Greater  love  hath  no  man  than  this — that 
a  man  lay  down  his  life  for  his  friend  :  for,  if  God  had 
fo  confirmed  the  angels,  and  Adam  and  Eve  in  their 
Hate  of  original  beatitude,  that  they  could  never  have 
fallen  :  we  could  indeed  have  faid,  this  manifefted  his 
goodnefs;  but  we  never  could  have  exclaimed,  with 
wonder  and  aftonifhment,  God  hath  fo  loved  the  world 
that  he  gave  his  only  begotten  Son.  John  iii.  16.  This 
muft  excite  both  admiration  and  adoration  in  the  foul; 
being  loft  in  this  abyfs  of  love,  it  muft  exclaim,  how 
excelle7it  is  thy  loving  kindnefs,  0  God.  Pf.  xxxvi.  7. 
Yes,  the  heart  cannot  but  be  inflamed  with  love, 
when  it  refle6ls,  and  thus  rcafons  with  itfelf :— "  Was 
it  for  my  fake  that  Jefus  was  fo  deeply  humbled  ? 
was  it  for  me  that  he  fuflrered,  that  he  was  bound, 
fcourged,  and  crucified  ?  O  let  nothing  be  thought 
too  precious  to  furrender  to  him  in  return. — I  refign 
to  thee,  Lamb  of  God,  my  foul,  my  body,  and  all  I 
ara  and  have,  to  be  employed  in  thy  fervice." 

c.  Such  a  view  of  Chrift  ferves  alfo  to  awaken  and 
excite  the  foul  to  go,  and  to  lie  at  the  feet  of  Jefus, 
with  all  its  fins,  with  all  its  needs,  and  with  all  its  cor- 
ruptions ;  and  to  entreat  him,  fince  he  is  willing  to 
redeem  it  from  everlafting  deftru6lion,  he  would  alfo 
be  pleafed,  by  his  blood  and  fpirit,  to  remove  all  that 
from  it  which  renders  it  unfit  to  engage  in  his  fervice, 
efpecially  that  the  old  man  of  fin  might  be  crucified, 
flain,  and  buried  with  Chrift,  fo  that  it  may  alfo  walk 
in  newnefs  of  life.   Rom.  vi.  4,  6. 

2.  We  muft  contemplate  Chrift,  with  refpeft  to 
his  flate  of  exaltation, 

A.  As  one  who  hath  arisen  from  the  dead. 
The  refurre6lion  of  Chrift  is  the  foundation  of  our 


LECTURE  XL  1,7 

juftification,  fanftification,  and  glorification;  for,  in 
confequence  of  Chrift  having  arifen,  the  Father  de- 
clares that  full  fatisfaftion  hath  been  made  to  his  inju- 
red ju  (lice,  and  that  he  can  now  juftify  the  finner  who 
believes  on  him. — Yes,  the  refurre£lion  of  Chrift 
teaches  us,  that  we  muft  rife  v/ith  him,  and  live  no 
more  for  ourfelves,  or  in  fm;  but  for  that  Redeemer 
who  died  for  us  and  arofe  again.  2  Cor.  v.  in.  We 
piuft,  therefore,  conftantly  plead,  that  ive  may  know 
him  and  the  power  of  his  refiirrcHion.  Phil.  iii.  10. — 
And  thus  the  refurredion  of  Chrift  will  ferve  as  a 
foundation,  to  hope  for  a  blefTed  refurreftion  at  the 
laft  day ;  and  thus  adminifter  comfort  to  us  whilft 
palling  through  this  wildernefs  :  for  the  believer  may 
now  exclaim,  "  Becaufe  the  Head  enjoys  life  and  im- 
*'  mortality,  the  members  Ihall  alfo  live  with  him." 

B.  Do  we  view  him  as  one  who  hath  ascended 
i^TO  HEAVEN,  to  prepare  a  place  for  his  redeemed, 
and  from  thence  to  fend  forth  his  fpirit?  this  ftep 
of  his  exaltation  muft  ferve  to  excite  our  hearts  no 
longer  to  feek  things  below,  but  to  mount  in  fearch 
of  thofe  which  are  in  reverfion  for  the  followers  of 
Chrift  in  heaven.  Faith's  view  of  an  afcended  Jefus 
will  lead  our  thoughts  upwards,  to  things  heavenly 
and  divine,  where  the  Mediator  is,  and  be  a  mean  to 
induce  us  to  go  to  him  who  fits  on  the  throne  of  grace, 
for  an  abundant  out-pouring  of  his  holy  fpirit. 

c.  Does  Jefus  sit  at  the  right  hand  of 
God,  exalted  above  all  principalities  and  powers  ? 
Is  he  there  as  the  great  head  of  the  church,  to  pre- 
fer ve  and  defend  it  from  all  its  enemies,  and  at  laft  to 
take  it  up  to  himfelf  in  glory  ?  certainly  this  muft 
ferve  to  encourage  and  fupport  believers,  in  all  diffi- 
culties :  hence  Calvin  once  faid;  "  Whilft  Jefus  fits 

Vol.  II.  O 


n8  THE  PIOUS  COMMUNICANT. 

•'  at  God's  right  hand,  the  church  has  nothing  to  fear/^ 
He  will  never  fufFer  the  enemies  of  their  falvation  to 
overcome  them  :  not  one  member  of  his  myftical  bo- 
dy ;  not  even  the  moft  contemptible  in  their  own,  or 
in  the  view  of  the  world,  fhall  ever  perifh ;  for  his 
eye  is  ever  upon  them  for  good.  "  O  encouraging, 
*'  comfortable  reflexion,"  may  the  believer  now  fay, 
"  Jefus,  my  king,  is  at  God's  right  hand,  to  manage  all 
*'  my  concerns  ;  to  him  I  may  commit  the  keeping 
*'  of  my  foul,  for  I  know  that  all  his  providences,  and 
"  the  ways  he  is  holding  with  me,  will  combine  to 
*'  bring  me  to  himfelf  in  glory." 

Let  us  now,  in  the  fifth  place,  fee  how  we  muft  ufe 
Chrift  as  an  example  whofe  fteps  we  are  to  follow: 
to  this  believers  are  often  exhorted  in  the  word  of 
God. — They  mniiwalk  even  as  he  walked,  i  John 
ii.  6.  As  ye  have  received  Chrijl  Jefus,  the  Lord,  fo 
walk  ye  in  him.  Col.  ii.  6. — They  are  predejlinated  to 
he  conformed  to  his  image;  Rom.  viii.  29. — This  con- 
formity to  Chrift,  with  refpeft  to  its  beginning,  they 
obtain  when  Chrift  in  regeneration  impreffes  his 
image  upon  the  foul :  but  in  fandification  it  is,  that 
it  advances  more  and  more  towards  perfe6lion. 

But  in  what  manner  ftiall  a  believer  make  ufe  of 
Chrift,  in  this  point  of  view  ? 

1.  He  muft  conftantly  keep  full  in  his  view 
that  pattern  of  virtue  which  Chrift  exhibited  when 
on  earth,  to  the  end  that  he  may  become  enamour- 
ed with  it. 

2.  The  believer  muft  alfo  daily  compare  himfelf 
with  it,  and  carefully  examine  wherein  he  refembles 
it;  or  in  what  points  there  is  a  want  of  conformity  to 
it. — The  believer  muft,  in  this  refpedl,  a6l  the  part 
of  a  painter,  and  keep  continually  in  his  view  the 
original  or  pattern.~He  muft  confider  himfelf  as  the 


LECTURE  XI.  11^ 

canvafs  on  which  the  firfl;  outlines  are  drawn;  and 
grace  as  the  painting  that  is  gradually  advancing  to 
perfe6lion.  As  an  holy  painter,  the  believer  muft 
examine  what  touches  are  wanting,  what  ftrokes  there 
are  which  make  the  refemblance  lefs  ftriking,  and  pro- 
ceed immediately  to  amend  them;  and  with  this  he 
will  find  work  all  his  days :  for  the  painting  will  not 
be  complete  until  he  fhall  be  made  like  unto  Chrijl  in 
glory. 

3.  And  whilft,  on  the  one  hand,  in  all  this  the  foul 
muft  be  as  much  engaged  as  if  it  were  able  in  its  own 
flrength  to  accomplifh  the  arduous  work;  fo,  on  the 
other  hand,  convinced  of  its  impotency,  and  that  it 
can  do  nothing,  it  muft  wholly  depend  on  the  fpi- 
rit  and  ftrength  of  Jefus;  crying  with  that  man  of 
God;   HOLY  Jesus, 

"  As  the  image  in  the  glafs, 
"  Anfwers  the  beholder's  face; 
*f  Thus  unto  my  heart  appear, 
^'  Print  thine  own  refemblance  there. 

"  Shew  me  what  I  have  to  do, 

•'  Every  hour  my  ftrength  renew ; 

"  Let  me  live  a  life  of  faith, 

"  Let  me  die  thy  people's  death."  "* 

See  thus  in  as  concife  a  manner  as  poftible,  this  co- 
pious fubjeft  difcufled;  a  fubje6t  which  embraces 
the  whole  of  praftical  religion. 

We  muft  now  attempt  to  anfwer  certain  queftions 
which  may  arife  from  what  has  been  faid;  and  which 
was  the  third  thing  propofed  to  be  done  in  the  pre- 
fent  lefture. 

J.  Itispoflible  fome  one  may  afk,  "  Can  a  foul 


120  THE  PIOUS  COMMUNICANT. 

"  be  united  to  Chrift;  yea,  make  ufe  of  him  habitu- 
"  ally,  without  being  affured  as  to  its  (late  ?"  We  re- 
ply, 

A.  That  fellowfhip  with  Chrift  may,  and  does  in- 
deed exift  without  the  experience  of  affurance ;  for 
there  are  many  who  walk  humbly  with  God,  who 
are  filled  with  fears:  many  that  fincerely  love  Jefus, 
who  go  doubting  on  their  way :  may  not  thofe  perfons, 
on  this  account,  make  any  ufe  of  Chrift  ?  certainly 
they  may;  for  how,  if  this  were  not  the  cafe,  could 
they  poffibly  ftand  firm  and  immovable,  when  fo 
many  enemies  combine  in  exerting  their  power  to  de- 
ftroy  ? — Further,  thou  who  propofcft  this  query :— If 
thou  wert  to  look  back  upon  thine  exercifes,  muft 
thou  not  confefs,  that  thou  haft  experienced  fome 
things  which  may,  in  fa6t,  be  called  faith's  applica- 
tion of  Chrift  to  thyfelf  ?  Haft  thou  not  a  thoufand 
times,  as  a  hclplefs  creature,  caft  thyfelf  at  the  feet  of 
Jefus?  When  thou  feeleft  thy  need  of  light,  counfel, 
and  ftrength,  doft  thou  not  go  to  him  ?  befides,  what 
are  thofe  defires,  thofe  afpirations  of  foul  after  things 
above,  but  fo  many  expreflions  of  thy  earneft  wifti 
to  have  Chrift  to  be  the  ftrength  of  thy  heart  ? 

B.  Haft  thou  ever  found  that  when  thou  calledft 
upon  Jefus  for  ftrength,  that  he  left  you  to  depart 
tvithout  giving  you  to  witnefs  his  faithfulncfs;  or  ra- 
ther haft  thou  not  experienced  that  at  fuch  times  thou 
waft  moft  unexpe6ledly  ftrengthened  in  the  Lord,  to 
difcharge  duties  which,  in  thy  view,  were  mountains 
fcemingly  impalTable?  Jr.  not  this  an  evidence  that 
he  hath  girded  thee  about  zinth  ftrength  ?  and,  even 
though  thou  art  oppreiled  by  unbelief,  haft  to  walk 
in  darknefs,  and  doft  experience  much  diftrefs,  yet 
thou  mayeft  firmly  cleave  to  him,  and  meet  a  cordial 
reception  from  glorious  Chrift. 


LECTURE  XL  121 

2.  Another  may  fay,  "  I  know  not  but  I  have 
made  ufe  of  Chrift  to  encourage  and  to  advance  me 
in  holinefs ;  but  flill  I  continue  the  fame  I  ever  was : 
I  do  not  fee  that  I  make  any  progrefs ;  and  therefore 
I  am  afraid  that  I  am  not  really  united  to  Chrift,  and 
that  I  have  not  made  a  right  ufe  of  him."  To  a  per- 
fon  in  this  fituation,  we  obferve, 

A.  It  may  be  that  thou  art,  of  a  truth,  united 
to  Jefus,  although  thou  doft  not  lead  a  life  which  is 
marked  by  a  becoming  zeal  and  circumfpe6lion. 
An  untender  walk  always  will  weaken  Chriftian  con- 
fidence :  and  it  is  generally  obferved,  that  from  thofe 
who  do  not  engage,  with  ardour,  in  the  fervice  of 
Chrift,  he  will  conceal  his  countenance  and  withhold 
his  influences;  which  are  the  fruitRil  fources  of  the 
believer's  joys. 

B,  But  again;  your  complaint  may  be  altogether 
GROUNDLESS ;  for  in  faft,  we  may  increafe a6lually 
in  grace,  and  yet  not  be  able  to  difcern  our  progrefs : 
as  the  twig  engrafted  upon  a  tree,  although  immediate- 
ly we  do  not  difcover  its  growth,  ftill  it  is  united  to 
the  tree,  and  receives  fap  and  nourifhment  from  it. 
Thus  it  may  be  v\nth  thee,  O  Chriftian!  thou  may- 
eft  be  united  to  Chrift;  advance  in  grace;  and  yet  not 
have  clear  views  of  it :  or  thy  complaint  may  be  oc- 
cafioned  by  an  internal  view  of  thy  corruptions  and 
pollutions.  Art  thou  brought  to  probe  thy  wounds 
deep,  and  to  fcrutinize  into  the  evils  which  lurk  with- 
in? then  thy  language  is,  "  I  have  no  grace  :" — erro- 
neous fentiment;  thou  haft  grace;  great  grace;  that 
which  thy  foul  moft  needs :  or  thy  complaint  may 
arife  from  this,  that  the  Lord  conceals  from  thee 
thine  advancement  in  grace  and  holinefs,  to  keep  thee 
poor  and  little  in  thine  own  eyes;  and  to  make  thee 
walk  humbly  with  him, — O  Chriftian!  we  are  [o 


i2i  THE  PIOUS  COMMUNICANT. 

prone  to  idolatry,  that  if  we  always  faw  the  good, 
which  through  grace  we  pofTefled,  we  would  fwell 
with  pride,  and  become  vain  of  our  gifts  and  qualifi- 
cations, or  we  would  depend  wholly  upon  our  own 
ftrength  to  work  out  our  falvation.  But  God  will 
drive  us  from  all  thefe,  and  have  us  look  conftantly 
more  and  more  to  Chrift;  that  thus  we  may  give  him 
the  glory  of  all;  and  in  his  flrength  do  all  things. 

3.  Again,  it  may  be  objefted  hy  others,  "  We 
dare  not  with  confidence  apply  to  Chrifl;  for  we  are 
yet  fo  fmful  -and  polluted,  and  Jefus  is  fo  holy  and 
immaculate,  that  we  are  afraid  we  fhall  not  be  ac- 
cepted of  him :"  but  we  anfwer, 

A.  Language  like  this  befpeaks  the  prevalence  of 
UNBELIEF.  Will  you,  bcforc  you  come  to  Jefus,  be 
cleanfed  ?  Do  you  know  of  any  help  but  that  which  is 
laid  up  in  Chrift  ?  You  are  a£ling  as  abfurdly  as  one 
would  do,  who,  ftretched  on  his  bed,  and  racked  with 
pain,  were  to  fay,  "  I  am  too  fick  to  apply  to  a  phy- 
fician,  to  be  healed  by  him;  the  wound  is  too  cor- 
rupt to  be  cleanfed."  Would  we  not  reafon  rather 
with  fuch  a  perfon,  and  fay,  becaufe  it  is  thus  with 
thee,  therefore  thou  muft  make  ufe  of  the  means  of 
reftoration  :  go  then  to  Jefus,  even  as  thou  art;  it  is 
for  him  to  fanftify  thee. 

B.  Have  you  then  contemptible  thoughts  of  Chrift, 
as  if  he  were  one  who  both  wanted  ability  and  wil- 
lingnefs  to  deliver  you  from  your  mifery  ?  Has  he  not 
helped  all  that  ever  came  to  him  with  a  believing 
heart,  and  with  a  mind  made  willing  to  be  helped 
by  him  ? — Go  ye  and  do  likewife  :  fay  to  him.  Lord, 
ifthoio  wilt,  thou  canjl  make  me  clean.  It  reflefts  the 
greateft  difhonour  on  Chrift  to  aft  the  part  you  do; 
your  conduft  declares  that  you  confider  him  as  a 
iMediator  who  is  not  pofifeffed  of  all  requifite  qualifi- 


LECTURE  XI.  ,23 

Cations,  at  the  fame  time  that  there  is  a  fulnefs  in  him 
to  Jupply  all  your  needs. 

4.  Perhaps  others  may  fay,  ''  We  do  indeed  go 
to  Chrift;  we  fall  down  before  him,  and  fupplJlate 
his  grace ;  but  we  do  not  experience  his  divine  influen- 
ces; yea,  more,  he  hides  from  us  daily  in  a  greater 
degree,  the  light  of  his  countenance  :  we  continue 
fitting  in  darknefs:  is  not  this  an  evidence  that  we 
have  no  fellowfliip  with  him  ?" 

O  !  no.  The  Lord  Jefus  deals  on  this  wife  with  his 
people,  oftentimes  to  try  their  faith :  the  ways  he 
keeps  with  them  appear  frequently  to  be  oppofed  to 
their  happinefs;  whilft,  at  the  fame  time,  he  is  wil- 
ling to  help  them  : — Behold  an  inftance  of  this  in  bis 
dealings  with  the  man  that  was  horn  blind — Jefus  laid 
clay  upon  his  eyes.  If  we  had  been  fpeftators  of  this 
conduft,  we  would  have  conceived  it  to  have  been  a 
flrange  mean  of eiFe£ling  relloration  to  fight:  butflill 
it  was  by  this  that  the  cure  was  produced,  and  the 
blind  man  difcovered  furrounding  objects. — Jefus  did 
this  to  make  a  more  glorious  difplay  of  his  power. 
We  fee  the  fame  thing  flill  more  clearly  exhibited  in 
the  cafe  of  the  woman  of  Canaan;  flie  was  conftantly 
crying,  thou  Son  of  David,  have  mercy  upon  7ne  :  Je- 
fus heard  her  indeed,  but  he  anfwered  her  not  a  word., 
except,  It  is  not  meet  to  give  the  children's  bread  unto 
dogs !  an  anfwer  this  which  was  fufhcient  to  have  dif- 
couraged  her:  the  woman  heard;  fhe  trcafured  the 
words  up  in  her  heart;  and  faid,  of  a  truth  Lord!  the 
dogs  may  eat  of  the  crumbs  that  fall  from  the  maf 
ier's  lahle. — This,  her  perfeverance,  was  fo  acceptable 
to  Chrift,  that  at  laft  he  faid,  woman,  great  is  thy  faith. 
Matt.  XV.  22. — If  then  you  have  not  the  defired  an- 
fwer of  peace  immediately,  yet  keep  on  alking ;  Jefus 


124  THE  PIOUS  COMMUNICANT. 

always  loves  to  hear  the  earneft  folicitations  of  his 
people. 

See  thus  the  full  fountain  of  grace  and  falvation, 
whifeh  is  in  Jefus  opened  to  you!  Come  hither  now 
all  ye  afflifted  fouls,  who  are  ready  to  fmk  oftentimes 
beneath  the  burdens  which  opprefs  you.  To  a  Je- 
fus you  may  boldly  go,  who  is  able  to  fupply  all 
your  wants,  and  uphold  your  finking  fpirits. — Are 
ye  IGNORANT?  go  to  Jefus  to  enlighten  you  :  he 
will;  he  can  open  your  underftandings,  and  teach  you 
by  his  word  and  fpirit.  Are  ye  alarmed  at  the  view 
of  your  fins?  Jefus  calleth  unto  thee,  hying,  look  un- 
to me  :  it  hath  pleafed  the  Father,  that  in  me,  the  great 
Mediator,  all  Julnejs  of  righteoufncfs  Jliould  dwell.  Do 
ye  groan  under  the  power  of  your  corruptions  ?  Jefus 
addrefleth  you,  faying,  come  unto  me,  I  will  fanftify, 
and  purify,  and  give  you  ftrength  through  my  fpirit 
to  advance  in  holinefs.  Are  ye  furrounded  by  many 
fpiritual  enemies  ?  /  ^m  the  mighty  God  of  Jacob,  who 
hath  overcome  the  enemy  :  in  a  word,  all  that  ye 
need  is  to  be  found  in  Jefus :  apply  then  to  him  by 
faith ;  keep  not  at  a  diftance  from  him,  but  make  ufe 
of  thofe  treafures  of  grace  which  are  offered  to  you 
in  the  gofpel:  come  with  the  empty  velTels  of  your 
hearts;  let  them  fink  deep  in  the  ocean  of  Jefus'  ful- 
nefs.  You  mull,  with  the  bucket  of  faith,  draw  wa> 
ter  from  thxs  fountain  of  falvation :  in  addition  to  this 
we  obferve,  that  it  is  neceffary  for  you  to  have  a  lively 
fenfe  of  your  inability  and  emptinefs  :  then  firfl  will 
you  fee  how  needful  it  is  to  have  Jefus  for  all  things; 
and  that  without  him  you  can  do  nothing:  and  fur- 
ther, fuch  a  view  of  yourfelves  will  ardently  prefs 
you  forward  to  embrace  Chrift. — That  which  often 
prevents  this  is,  that  you  lean  too  much  upon  your 
own  ftrength.      ft  is  a  truth,   that  the  greatcit  faint, 


LECTURE  XI.  12^ 

as  well  as  the  one  who  has  progreffed  leafl  in  grace, 
muft  acknowledge,  that  in  themfelves  they  have  no- 
thing — can  do  nothing  acceptable  to  God — that  they 
muft  wholly  look  off  from  felf  to  jcfus,  and  to  Jefus 
alone,  who  muft  fave  and  give  them  ftrength  to  do 
that  which  is  good.  They  experience,  more  or  lefs, 
that  they  have  never  done  any  aftion  with  which  God 
could  be  pleafed :  but,  on  the  contrary,  that  they  are 
contaminated  and  defiled  by  fin ;  yea,  they  are  bold 
to  confefs  that  their  very  righteoiifnejjes  are  as  jilihy 
rags.  Let  us  now  attempt  an  improvement  of  this 
truly  interefting  fubjeft. 

O !  poor,  ignorant,  blind  and  carelefs  worldlings, 
whoever  you  may  be ;  of  all  thofe  things  which  we  have 
exhibited,  you  have  no  knowledge :  for  as  yet  you 
live  v/ithout  Chrift;  you  know  not  what  it  is  to  be 
united  to  him  by  faith,  nor  what  it  means  to  derive 
ftrength  from  him.  O  how  great  is  your  unhap- 
pinefs  and  mifery :  for  as  it  is  the  height  of  happinefs, 
as  it  is  true  joy  to  have  fellowfhip  with  Chrift,  and 
to  be  a  partaker  of  all  his  benefits,  fo  it  is  mifery  in 
the  extreme  to  be  deftitute  of  thefe,  and  to  have  no 
right  to  conclude  that  Jefus  is  your  Saviour:  for  if 
you  live  without  Chrift  you  are  without  God,  with- 
out the  covenant,  and  without  hope  in  the  world ; 
and  your  inheritance  is  everlafting  deftrudion  :  for 
Chrift  is  the  only  name  given  under  heaven,  among  men, 
■whereby  we  can  befaved :  he  is  the  only  way  that  leads 
to  happinefs  and  to  God, 

Or  doft  thou  think,  x  e  m p o  r  a r  v  believer,  al- 
mojl  Chrijiian,  that  thy  ftate  is  not  fo  awful  as  the  ig- 
norant and  fecurc  firmer,  bccaufe  of  the  profefiion  of 
religion  which  thou  makeft ;  or  bccaufe  that  in  re- 
rpe6l  to  externals  thou  equallcft,  yea,  perhaps  doft  ex- 

Vol.  IL  R      ' 


1x6  THE  PIOUS  COMMUNICANT. 

ceed  the  people  of  God  ?  how  falfe  is  thy  foundatiotl 
on  which  thou  haft  been  building! — Forwhatevet 
thou  mayeft  be,  however  great  thy  profeflion,  if  thou 
haft  not  an  intereft  in  Chrift  thou  art  ftill  wretched: 
thou  haft  never  been  properly  convinced  of  fin,  nor 
feen  that  thy  beft  works  before  God  are  polluted. — 
The  Mediator  of  the  covenant  hath  never,  in  truth, 
been  precious  to  thee ;  and  though  thou  mayeft  have 
felt  feeble  wiflies  to  have  an  intereft  in  him,  thefe 
were  excited  becaufe  thou  didft  feel  a  defire  to  be  on- 
ly delivered  from  the  wrath  of  God,  which  thou  didft 
behold  awaiting  thee,  and  not  from  a  defire  to  be 
holy :  and  this  is  a  clear  mark  that  thou  hajl  no  lot  or 
fart  in  him.  What  then  wilt  thou  do  at  the  table  of 
the  Lord  ?  for  the  end  of  that  ordinance  is  to  con- 
firm and  to  feal  the  fellowfhip  of  believers  with 
Chrift.  All  that  fulnefs  which  he  is  reprefented  in  the 
facrament  as  poflefling,  is  not  for  thee :  and  doft  thou, 
notwithftanding  approach?  thou  wilt  not  receive  any 
advantage;  but  wilt  eat  and  d-xink  judgment  to  thyfelf. 

But,  PEOPLE  OF  God,  we  muft  particularly  ad- 
drefs  a  word  to  you  to  fill  you  with  fliame:  you  are, 
it  is  true,  in  Chrift:  you  have  an  intereft  in  all  his 
benefits;  but  whence  then  comes  it  to  pafs  that  you, 
as  branches  of  this  vine  which  affords  fap  and  nourifli- 
ment  fufficient,  do  not  bring  forth  more  fruit ;  that 
ye  are  fo  lifelefs  and  inaflive  ?  the  fault  lies  not  with 
Jefus,  but  with  yourfelves;  and  why  do  you  not 
bring  forth  more  fruit  ? 

1.  Is  it  not  becaufe  your  hearts  are  too  much  en- 
amoured of  the  world,  by  which  the  fpirit  is  grieved, 
and  on  account  of  which  his  influences  are  frequent- 
ly withheld  ?  The  heart  of  Chriftians  is  often  fo  filled 
with  earthly  objefts,  with  care  and  anxiety,  that  their 
thoughts  cannot  be  fet  upon  heaven* 


LECTURE  XI.  ,27 

2.  You  do  not  make  that  believing  application  by- 
faith  to  Chrift,  to  which  you  are  called :  it  may  be 
that  you  make  a  general  ufe  of  him;  but  you  do  not 
apply  to  him  with  refpecl  to  all  the  individual  a6ls 
of  your  lives,  the  difeafes  under  which  you  labour, 
and  the  particular  fins  which  you  have  committed, 
faying,  "  Great  Redeemer!  this  finful  a61;  troubles 
me;  here  the  wound  bleeds;  this  burden  opprefles 
me :  O  give  me  grace  and  flrength  to  overcome  fin, 
and  all  the  evils  which  have  overtaken  me,  for  thou 
art  able." 

3.  You  undertake  to  do  things,  too  much  depend- 
ing on  thine  own  flrength  ;  you  are  not  fufficiently  ac- 
quainted with  your  impotency,  and  that  without 
Chrift  you  can  do  nothing:  and  therefore  you  are 
put  fo  frequently  to  fhame.  A  view  of  yourfelves 
which  is  the  reverfe  of  this;  a  feeling  fenfe  of  your 
being  unable  to  help  yourfelves,  and  an  earneft  look 
unto  Jefus,  would  foon  lead  you  to  difcover,  that  in 
your  weaknefs  he  will  perfe6t  ftrength. 

4.  You  do  not,  as  you  ought,  lay  open  your  empty 
and  barren  fouls  before  the  fulnefs  of  Chrift,  that  he 
may  fill  them  ;  you  are  not  fufficiently  anxious  to  ob- 
tain his  divine  influences;  you  are  inclined  to  live 
too  much  without  Chrift  :  and  is  it  then  ftrange  that 
he  does  not  beftow  upon  thee  more  of  his  faving  be- 
nefits, and  that  you  bring  not  forth  more  fruit  ?  O 
come,  lift  up  the  hands  which  hang  down,  and  let  the 

feeble  knees  be  Jlrengthened. — You  are  now  again  invi- 
ted to  the  table  of  the  covenant;  there  the  fountain 
of  faivation  will  again  be  opened  to  fupply  every 
want :  there  Chrift  is  to  be  feen  in  all  thofe  refpefls 
in  which  we  have  exhibited  him  to  you,  pi£lured  to 
the  life;  there  is  to  be  beheld  in  his  names,  in  his 
glorious  oflSces,  in  both  his  natures  and  ftates  in  which 


128  THE  PIOUS  COMMUNICANT. 

he  procured  and  applies  falvation.— Approach  then 
to  him  with  confidence ;  let  not  unbehef,  or  any  ill- 
grounded  anxiety  keep  you  back;  Jefus  offers  him- 
felf  and  all  his  fulnefs  to  you ;  open  your  mouths  wide, 
he  will  fill  them;  and  though  you  cannot  come  with 
boldnefs,  yet  come  with  a  diftreffed  heart,  with  a 
weeping  eye  and  trembling  hand. — If  you  do  but  de- 
fne  Chrifl  you  will  be  an  acceptable  gueft  at  his  ta- 
ble; although  you  muft  exclaim,  "  Lord  wc  believe  ; 
help  our  unbelief.' — Yet  that  voice  isfweet,  that  counte- 
nance is  comely  ;  and,  although  it  fhould  not  pleafe 
him  to  meet  with  you,  confider  it  an  honour  and  your 
higheft  privilege  that  you  may  continue  waiting  upon 
him;  go  out  to  meet  him;  cordially  furrender  your- 
felves  to  him;  and,  with  a  believing  heart,  embrace 
him  as  your  Lord,  your  all  :  then  may  you  be  affur- 
ed  that  Jefus,  who  is  here  made  unto  you  -wifdom, 
righteoujnejs  and  Jandijication,  fliall  be  made  unto  you 
alfo  complete  redemption  :  when,  having  fubdued  all 
your  enemies,  he  fhall  introduce  you  into  that  glory 
which  he  hath  prepared  for  all  that  love  him. 


AMEN. 


'9    3 


THE 


PIOUS     COMMUNICANT, 
Lecture  XII. 


ON  THE  PREPARATION  OF  THE  HEART,  WHICH 
IS  NECESSARY,  IN  ORDER  TO  A  PROFITABLE 
APPROACH  TO  THE  TABLE  OF  THE  LORD. 


JMUCH  of  the  profit  and  blefling  to  be  derived 
from  the  ufe  of  the  holy  facrament  of  the  Lord's  Sup- 
per, depends  on  a  due  preparation  for  an  attendance 
upon  it.  With  that  preparation  many  pious  fouls 
have  but  little  acquaintance;  we  therefore  conceived 
it  would  be  of  ufe  in  this  ledure  to  attempt  to 
throw  light  on  a  fubjc£l  of  fuch  importance  to  the 
Chriftian  in  every  period  of  the  life  of  faith.  Let  it, 
however,  be  previoufly  remarked,  that  we  propofe 
not  to  difcufs  this  point  in  the  mod  extenfive  man- 
ner, as  much  has  already  been  written  upon  it;  nei- 
ther fhall  we  enter  upon  the  three  principles  of  felf- 
examination  laid  down  in  the  Heidelbergh  catechifm, 
and  mentioned  alfo  in  the  form  of  adminiftration  of 
that  ordinance;  but  vre  fliall  immediately  addrefs  our- 
felves  to  thofe  who  are  partakers  of  the  life  of  grace 
in  their  fouls,  with  a  view  to  gi\'e  them  feme  direc- 


150  THE  PIOUS  COMMUNICANT. 

tions  how  they  muft  condufl  themfelvcs  in  preparing 
for  an  approach  to  the  table  of  the  Lord ;  which  will 
be  acceptable  to  God  and  profitable  to  their  own 
fouls.     To  this  end,  we  fhall, 

1.  Shew  the  neceffity  there  is  for  believers  to  pre- 
pare for  commemorating  the  dying  love  of  Chrifl  in 
the  facrament. 

2.  Point  out  fome  of  the  obftacles  which  prevent 
Chriftians  from  engaging  in  fuch  preparation,  and 
attempt  to  remove  them  out  of  the  way. 

3.  We  fhall  endeavour  to  fhew,  in  what  confifts  a 
due  preparation  for  the  Lord's  fupper,  and  give  fomc 
dire£lions  concerning  it. 

4.  We  fhall  attempt  to  remove  the  difficulties 
which  might  be  raifed  from  any  thing  which  may  be 
advanced  in  the  courfe  of  this  lefture. 

riRST,  We  remark  that  a  preparation  of  heart  is 
NECESSARY,  prcvious  to  coming  to  the  table  of 
the  Lord ;  and  that  for  the  following  reafons : 

1.  Although  we  may  be  real  Chriftians;  although 
we  be,  in  truth,  in  covenant  with  God,  and  partakers 
of  faith,  yet  ftill  it  is  certain,  whilft  we  are  upon  earth 
we  are  and  we  continue  finful :  although  we  may 
have  engaged  to  be  for  God,  and  for  his  fervice,  yet 
an  hundred  things  may  intervene  to  draw  off  our 
minds  from  a  fervice  and  employ  fo  reafonable  and 
delightful  in  its  nature. — The  heart  of  man  is  as  a 
weight  of  lead,  which  is  always  inclined  naturally 
to  defcend  to  the  earth,  and  there  is  a  neceffity  that  it 
be  conftantly  drawn  upwards  to  heaven :  hence  it  is 
no  uncommon  thing  that  an  eftrangement  takes  place 
between  God  and  the  foul.  Now  fhall  we  hold  more 
intimate  communion  with  God,  by  means  of  this  feal 
of  the  covenant :  what  is  more  necelTary,  as  we  have 
to  do  with  a  holy  God,  than  that  we  ferioufly  refle6t 


LECTURE  XII.  ,jt 

and  confider  in  what  particulars  we  hare  finned  againft 
Tiim,  and  alfo  how  far  we  have  ftrayed  from  God ; 
and  further,  that  we  confefs  our  backflidings,  left  they 
caufe  the  Eternal  to  hide  his  face  from  us. 

2.  Is  a  preparation  of  heart  neceffary,  in  order  to 
iiflift  us  in  the  difcharge  of  the  principal  duties  of 
Chriftianity  ?  in  like  manner  it  is  requifite  that  our 
hearts  be  prepared  to  meet  the  Eternal  in  this  holy- 
ordinance;  for  in  the  facrament  of  the  fupper,  God 
appears  as  the  God  of  the  covenant,  who  will  hold 
the  moft  intimate  fellowfhip  with  his  people  :  here 
the  eye  of  faith  beholds  the  Lord  Jefus  offering  him- 
felf  with  all  the  riches  of  his  all-fufficiency  to  his  re- 
deemed :  here  he  exhibits  of  anew  his  willingnefs,  as 
the  bridegroom,  to  efpoufe  them  as  his  bride,  to  him- 
felf,  and  tobeftow  upon  them  all  his  treafures. — If  then 
they  approach  to  him  in  this  ordinance,  certainly  it  is 
reafonable  that  they,  on  their  fide,  be  fatisfied ;  that  they 
are  willing  and  inclined  to  give  thcmfelves  over  to  the 
Lord,  in  the  covenant;  and  how  can  they  be  con- 
vinced that  this  is  the  cafe  but  by  a  pious  and  faith- 
ful examination  of  their  hearts,  as  in  the  immediate 
prefence  of  God  himfelf  ? 

3.  Is  it  not  neceffary  to  have  the  heart  prepared  to 
approach  the  fupper,  when  we  confider  that  the  Lord 
Jefus,  the  great  Mafler  of  the  feaft,  is  himfelf  prefent, 
to  furvey  with  his  omnifcient  eye,  which  tries  the 
hearts  and  the  reins,  the  guefls  who  are  feated  around 
his  board,  whether  they  are  arrayed  with  the  true 
wedding  garment,  and  whether  they  have  approached 
with  fuitable  exercifes?  Ought  not  the  conviftion 
that  Jefus  was  prefent,  excite  in  the  foul  an  anxiety, 
an  ardent  defire  to  be  in  fuch  a  frame  as  would  be 
acceptable  and  pleafmg  to  him  ? 

4.  To  have  the  heart  prepared,  is  a  duty  which  is 


132  THE  PIOUS  COMMUNICANT. 

often  enjoined  upon  us  in  the  word  of  God.  Job  xi. 

13,  If  thou  prepare  thine  heart,  and  Jlr etch  out  thine 
hands  toward  him. — Paul  addreffes  the  Corinthians, 
faying,  2  Cor.  xiii.  5,  Examine  y ourf elves  whether  ye 
be  in  the  faith;  prove  your  own/elves;  and  this  in  a 
particular  manner  will  he  have  them  to  do  with  re- 
fpefl:  to  the  Lord's  Supper;  1  Cor.  xi.  28,  Let  a 
man  examine  himfelf,  and  Jo  let  him  eat  of  that  bread 
and  drink  of  that  cup. 

5.  To  have  the  heart  prepared  when  we  wait  upon 
God  at  the  Redeemer's  table,  is  attended  with  peculiar 
advantages  to  the  people  of  God.  When  believers 
have  been  engaged  in  preparing  to  meet  their  God, 
previous  to  the  adminiflration  of  the  ordinance,  they 
have  in  their  fweet  experience  generally  found  that 
God  has  been  prefent  with  them  in  a  remarkable 
manner,  manifefling  his  love,  and,  as  it  were,  faying, 
"  As  ye  have  been  taking  me  for  your  covenant  God, 
and  in  fecret  have  declared  that  ye  are  my  people,  fo  I 
will  betroth  you  unto  me  for  ever,  in  righteoufnefs 
and  judgment,  in  faithfulnefs  and  in  loving  kindnefs, 
and  declare  that  /  will  be  your  God  ;  and  as  a  further 
teflimony  ofthis,  I  now  put  the  feal  into  your  hands." 
But  if,  on  the  other  hand,  they  at  any  time  have  ap- 
proached without  due  preparation,  and  in  a  carelefs 
manner,  what  reafon  have  they  had  of  complaining 
of  their  deadncfs,  and  of  their  want  of  zeal  and  affec- 
tion. 

6.  Preparation  for  the  Lord's  Supper  has  been 
praftifed  among  Chriflians  in  the  former  ages  of  the 
church,  and  they  were  peculiarly  attentive  to  this  part 
of  duty. — It  is  true,  in  the  times  of  the  apoflles  this 
was  not  fo  ncccflary  ;  for  it  appears  that  then  the  zeal 
and  ardour  of  Chriilians  were  fo  great,  and  their  walk 
fo  tender  and  ciicumfpccl,  that  they  were  always  in  a 


4 


LECTURE  XII.  ,3j 

fituation  to  commemorate  Jefus*  dying  love;  there- 
fore the  table  was  every  week  fpread,  and  on  every 
returning  Sabbath  believers  ate  and  drank  in  remem- 
brance of  him  :  but  no  fooner  did  this  zeal  begin  to 
cool  in  the  church,  than  particular  feafons  for  prepa- 
ration for  the  ordinance  were  fet  apart;  and  previous 
to  the  adminillration  of  this  facrament,  the  pradice  of 
delivering  fermons  applicable  to  the  occalion  was 
firfl  introduced. 

Our  SECOND  fubje6l  was  to  point  out  and  to  at- 
tempt to  remove  fome  of  the  obftacles  which  hinder 
the  people  of  God  in  preparing  to  meet  with  their 
Redeemer  at  the  holy  fupper. 

I.  There  is  no  greater  obftacle  in  their  way,  nor 
any  thing  hinders  the  progrefs  of  believers  in  making 
a  fuitable  preparation  than  this,  that  they  feek,  by 
every  mean,  to  put  off  from  time  to  time  com- 
mencing this  important  bufinefs :  "  at  fome  future 
period,"  fay  they,  "  we  will  begin  to  prepare;  it  is 
yet  time  enough  :"  although  the  minifters  of  the  gof- 
pel,  with  a  view  that  they  might  prepare  to  meet  their 
God,  have  already  for  fome  weeks  given  public  notice 
of  the  time  of  the  adminillration  of  the  ordinance,  yet 
they  fay,  '*  we  cannot  undertake  it  nov\r,  but  in  the 
following  week  we  will  certainly  begin." — It  arrives; 
they  again  poftpone  it  from  day  to  day;  they  have 
many  avocations ;  they  cannot  think  of  doing  it  in 
the  midft  of  their  prefTmg  cares;  the  confequence  is, 
that  it  often  happens  that  they  have  not  left  for  pre- 
paring, perhaps  not  a  fingle  day,  yes,  perhaps  not 
even  a  fingle  hour.  Would  to  God  that  his  people 
would  learn  to  confider  this  habitual  procraftination 
as  a  fecret  artifice  of  Satan;  that  they  would  be  con- 
tinually upon  their  guard    againft   his   temptations, 

Vol.  II.  S 


134  THE  PIOUS  COMMUNICANT. 

which  tend  to  excite  them  to  put  ofF  to  a  future  day 
their  preparing  for  commemorating  the  love  of  their 
dying  Lord;  and  that  they  would  redeem  that  pre- 
cious time,  which  God  in  his  providence  is  affording 
them  for  this  purpofe. 

2.  But  when  they  are  hindered  providentially  by  a 
neceflary  attention  to  their  worldly  concerns,  then 
Satan,  that  cruel  and  artful  enemy,  brings  another 
obftacle  in  the  way,  and  endeavours  to  make  the 
Chriftian  believe  that  it  is  now  too  late;  and 
that  there  is  more  work  to  do  than  can  be  done  in  fo 
ftiort  a  time. — The  language  of  the  tempter  is,  "  If 
thou  wilt  now  prepare,  the  work  will  be  altogether  in 
vain  :  thou  oughteft  to  have  improved  thy  time  bet- 
ter." By  this  mean  the  heart  is  diflurbed,  and  the 
time  which  they  ftill  would  have,  pafTes  by,  and  the 
folemn  bufmefs  is  not  entered  upon. — The  fame  ar- 
tifice he  ufes  when  firfl:  the  fmner  is  converted  to 
God  :  as  foon  as  the  fmner  begins  to  think  that  he 
niuft  change  his  ways,  in  order  to  pleafe  God,  then 
fays  he,  "  it  is  yet  time  enough;  thou  art  ftill  young, 
and  health  blooms  on  thy  countenance." — But  does 
the  fmner  liften  to  his  voice,  fo  fweetly  charming, 
and  does  he  poftpone  to  fome  more  convenient  feajon 
feeking  an  intereft  in  Chrift,  then  the  language  of 
Satan  is,  "  Now  it  is  for  ever  too  late;  thou  haft  wait- 
ed too  long;"  and  thus  the  poor  fmner  becomes  filled 
with  fore  diftrefs,  and  is  afraid  to  go  to  God. — The 
fame  artifice  he  yet  employs,  efpecially  in  the  matter 
of  preparation  for  the  Lord's  table :  for  as  he  knows 
how  great  the  comfort,  and  how  inexprefiible  the  fa- 
tisfaftion  which  arifes  from  having  the  heart  prepared 
and  exercifed  in  a  fuitable  manner,  he  therefore  en- 
deavours to  make  believers  trifle  with  their  time,  and 
fuffer  It  to  pafs  on  infenfibly,  without  a  becoming  im- 


LECTURE  XII.  J  3^ 

provement  of  it. — And  is  their  time  thus  taken  up 
with  every  thing  but  that  to  which  they  ought  moft 
to  attend  ?  then  he  fo  difturbs  their  fouls  that  they  are 
rendered  incapable  of  attempting  to  do  that  which 
otherwife  they  might  have  commenced  with  profit  in 
the  ftrength  of  Jefus  :  we  believe  many  can  atteft  the 
truth  of  this  from  their  own  experience:  and  is  this 
the  cafe  with  you  ?  humble  yourfelves  before  the 
Lord,  on  account  of  your  being  fo  deeply  immerfed 
in  earthly  concerns,  that  you  have  fo  little  time  left 
for  God  :  but  ftill  let  not  your  confidence  be  fhaken; 
improve  the  few  moments  you  may  have  left,  and  if 
you  cannot  engage  in  all  the  parts  of  preparation,  at- 
tend to  the  moft  neceffary,  and  thus  difappoint  the  ad- 
verfary  of  your  fouls. 

3.  If  we  attentively  inveftigate  the  condu6l  of  the 
enemies  of  our  falvation,  it  will  be  found  that  they  are 
never  more  a6live  in  feeking  to  draw  off  the  heart 
from  God,  and  to  place  obftacles  in  the  way  of  the 
Chriftian,  than  either  immediately  before  or  at  the 
adminiftration  of  the  Lord's  Supper. 

The  DEVIL,  who,  as  he  is  always  going  about 
feeking  to  lead  by  his  artifices  and  temptations  be- 
lievers aftray,  evidences  alfo  his  enmity,  when  they 
would  prepare  to  come  before  their  God  by  an  ap- 
proach to  the  holy  fupper.  Do  the  people  of  God 
retire  in  fecret  and  feparate  themfelves  from  the  world, 
and  enter  into  the  prefence  of  the  Lord  ?  at  fuch  times 
he  is  bufy  to  difturb  their  minds,  and  oftentimes  to 
caufe  their  thoughts  fo  to  wander  and  be  fcattered, 
that  chey  cannot,  with  any  fatisfadion,  engage  in  fe- 
cret prayer  or  other  becoming  exercifes.  As  the  com- 
munion Sabbath  approaches,  he  feeks  to  make  them 
dread  its  arrival,  and  tempts  them  to  view  it  as  a  day 
of  fadnefs  inftead  of  contemplating  it  as  a  day  of  fa- 


136  THE  PIOUS  COMMUNICANT. 

tisfa£lion  and  delight. ^ — They  dare  not  form  a  judg- 
ment with  refpe6l  to  their  ftate,  but  are  toiTed  on  the 
tempeftuous  ocean  of  unbelief,  and  thus  become  unfit 
for  every  duty. 

The  WORLD  fet  in  motion  by  Satan,  next  comes 
forward,  and  brings  every  difficulty  in  the  way  to 
hinder  the  people  of  God  in  preparing  to  draw  nigh 
to  him  in  the  facrament. — Is  it  not  oftentimes  found, 
that  about  the  time  when  this  ordinance  is  to  be  ad- 
miniftered,  the  one  or  the  other  thing  arifes,  and 
difturbs  the  foul;  and  a  variety  of  circumllances  take 
place,  which,  at  other  feafons,  never  once  entered  into 
the  believer's  thoughts :  by  this  means  his  mind  is 
diftrafted  and  led  off  from  God;  and  thus  again  he  is 
unfitted  to  engage  in  the  work  of  preparation  which 
is  fo  interefting  and  important. 

Againff  the  v\^orld  the  children  of  God  muft 
efpecially  be  on  their  guard,  as  againft  a  moll  artful 
and  defigning  enemy. — They  ought  not  to  yield  to 
its  allurements,  but  endeavour  through  grace  to  refift 
it :  for  the  more  they  yield  to  its  feduftions,  the  worfe 
it  will  be  for  them.  Let  them  then,  as  much  as  poffi- 
ble,  lay  afide  the  objects  of  time,  feeing  that  now  they 
are  called  to  engage  in  bufmefs  of  infinitely  more  im- 
portance. 

Yes,  SIN,  which  clwdldh  in  us,  is  not  inaftive:  it 
often  is  obferved,  that  the  foul,  about  the  time  of 
communion,  falls  into  this  or  the  other  fin;  then  it  is 
immediately  difturbed  :  then  its  confidence  is  gone  : 
then  it  dares  not  go  to  God  :  then  it  knows  not  where 
to  begin,  and  is  defpondent  i^ftead  of  arifing  and  re- 
turning to  the  Lord  by  confeffion  and  repentance. 

Does  any  perfon  alk,  "  what  muft  I  do,  and  how 
atl,  when  ailaulted  by  all  thefe  enemies?"  Weadvifc 
you, 


LECTURE  XII.  13^ 

a.  Not  to  be  alarmed  beyond  meafure  when  they 
thus  make  oppofltion  to  you;  confider  that  they  al- 
ways fliew  their  enmity  moll  when  thou  art  feeking 
to  deftroy  their  power.  Set  thyfelf,  Chriftian,  in  bat- 
tle array  againft  them,  and  by  every  mean  endeavour 
to  overcome  them. 

h.  Dofl  thou  find  thyfelf  unable  to  make  a  com- 
plete refiftance?  look  up  to  God  ;  call  in  the  flrength 
of  Chrift ;  feek  to  ftrengthen  thy  heart  with  grace  : 
acknowledge  that  thou  haft  need  of  fupport  from  the 
Lord;  and  go  forward  to  the  combat  in  the  might  and 
power  of  Jehovah  alone. 

c.  And  if  it  fo  happen,  that  the  one  or  the  other 
enemy  obtain  any  advantage  over  thee,  ftill  let  thy 
courage  be  kept  up,  and  be  not  too  foon  nor  too 
much  dilheartened;  but  confider  with  thyfelf  that,  as 
upon  all  thy  duties,  thou  muft  write,  "  I  am  un- 
qualified to  dif charge  any  of  them  aright,  in  confe- 
qicence  of  Jin,  which  continues  to  cleave  to  me  ;"  in  like 
manner,  confcious  of  thine  inability  to  meet  God  ac- 
ceptably at  his  table;  in  the  ftrength  of  thy  Mafter, 
prepare  to  approach  the  ordinance,  with  a  vi^w  of 
feeking  to  obtain  a  fenfe  of  pardon,  and  alio  ftrength 
to  refift  fin,  Satan,  and  the  world. 

4.  Another  obftacle  which  prevents  the  people  of 
God  from  a  fuitable  preparation,  is,  that  many  are  in 
the  finful  pra6lice  of  keeping  away  from  the  table  of 
tKe  Lord  for  the  moft  trivial  reafons.  The  one  has  a 
controverfy  with  his  neighbour;  anofher  is  in  diftref- 
fed  external  circumftances,  which  wholly  occupy  his 
foul.  A  third  has  fo  much  temporal  bufinefs  on 
hand  that  he  can  take  no  time  for  retiring  alone,  for 
the  purpofe  of  engaging  in  this  work. — A  fourth  has 
to  wreftle  with  this  or  with  the  other  corruption 
which  he  cannot  overcome,  and  this  prevents  the  ex- 


fjS  THE  PIOUS  COMMUNICANT. 

ercife  of  confidence  :  a  fifth  feels  himfelf  not  in  a  be- 
coming frame ;  he  is  dull  and  lifelefs ;  and  on  this  ac- 
count is  in  fear  left  his  heart  is  not  fincere,  and  doubts 
of  his  right  to  the  ordinance. — What  is  the  confe- 
quence  of  this  ?  they  each  determine  not  to  approach, 
and  thus  conceive  that  there  is  no  immediate  need  to 
prepare  for  it.     But  we  alk  you, 

a.  Should  fuch  things  hinder  you  from  difcharging 
your  duty  to  your  Redeemer  God  ?  does  it  lay  with 
yourfelves  to  go  or  to  flay  from  the  Lord's  table  ? 
hath  not  the  Lord  Jefusfaid,  do  this  in  remembrance 
of  me  ? — And  are  you  then  at  liberty  to  negleft  this 
facrament  ?  would  not  this  be  to  difobey  the  dying 
command  of  your  Jefus  ? 

b.  And  although  it  were  true  that  you  were  kept 
back  by  reafon  of  lawful  impediments,  ftill,  on  your 
fide,  you  ought  to  endeavour  to  be  prepared;  your 
fouls  ought  to  experience  forrow,  becaufe  of  your 
being  prevented  from  drawing  near :  but  befides  this, 
it  behoves  you  to  be  much  alone,  and  renew  your 
obligations  to  be  the  Lord's,  and  with  patience  wait 
to  fee  what  God  will  do. 

5.  But,  fays  another,  "  even  though  I  would  pre- 
pare to  approach  the  table,  yet  I  am  fo  unfit  for  the 
work  that  I  know  not  where  to  begin  or  where  to 
end  :  when  I  fet  myfelf  about  it,  then  I  ftand  at  a 
lofs  how  to  proceed :"  but  neither  does  this  difcharge 
thee  from  thy  duty ;  thou  haft  fufficient  opportunity 
of  being  inftrif61ted  in  this  matter,  and  thou  art  bound 
to  make  it  thy  bufinefs  to  afcertain  what  is  required 
of  thee. — Or  is  it  true  that  thou  art  ignorant,  and  haft 
bat  little  opportunity  to  exercife  thyfelf  in  this  work? 
we  remark,  that  the  Lord  does  not  demand  of  thee 
what  he  requires  of  others,  who  have  enjoyed  greater 
advantages :  but  ftill  it  is  thy  duty  to  evidence  that 


LECTURE  XII.  '    ,55, 

thou  art  fincere  and  in  earneft. — Say  then,  "  I  will 
prefent  myfelf  unto  God;  I  will  fall  down  before 
him  with  all  my  fms;  and  come  before  him  juft  as  I 
am,  and  declare  before  him  that  I  delight  in  him,  and 
that  he  is  my  witnefs  how  ready  I  am  to  have  the 
preparation  of  heart  to  meet  him. — I  will  look  to  him 
for  his  fpirit  and  ftrength  to  influence  my  foul." 

In  this  way  thou  wouldfl  manifeft  thy  fmcerity; 
and  the  Lord,  who  knows  all  thy  circumftances  and 
frames,  would  not  leave  himfelf  to  be  without  a  wit- 
nefs. 

6.  Laftly,  another  perhaps  will  fay,  "  I  have  in- 
deed been  engaged  in  preparation,  and  I  conceived  I 
was  in  a  good  frame :  I  was  lively  and  animated,  and 
yet  when  I  came  to  the  table  I  experienced  but  little 
benefit :  it  was  as  if  every  thing  was  taken  from  me ; 
and  again  I  went  forward,  without  preparation,  and  I 
enjoyed  fuch  comfort  that  I  could  fay,  it  was  good 
for  me  to  be  there  :  would  it  not  then  be  better  that  I 
fliould  go  to  the  table  again,  unprepared  as  I  am  to 
approach  ?  for  I  fee  that  my  comfort  in  going  for- 
ward does  not  depend  on  my  having  made  great  pre- 
paration."  We  reply  to  this  queftion,  that  it  is  both 
fmful  and  extremely  abfurd  to  reafon  in  this  manner: 
would  a  fon  who  has  deferved  the  rod  at  his  father's 
hand,  but,  inflead  of  being  chaftifed,  receives  from 
him  careffes  and  the  moft  gentle  treatment,  abufe  the 
kindnefs  of  his  father,  and  fay,  "  Becaufe  my  father 
hath  been  fo  gracious  and  kind,  I  will  go  on  oppofing 
his  commands,  and  continue  to  merit  his  difpleafure." 
Ought  not  his  tendernefs  rather  to  produce  fhame  and 
confufion  of  face,  and  excite  a  more  faithful  difcharge 
of  his  duty  ?  and  fhouldft  thou  then  fay,  that  be- 
caufe God,  thy  Father,  when  thou  cameft  unprepar- 
ed, hath  embraced  thee  in  the  moft  afFeclionate  man- 


143  THE  PIOUS  COMMUNICANT. 

ner,  "  I  will,  without  giving  myfelf  the  trouble  of 
preparing,  always  go  thus  to  the  table  ?"  To  reafon 
and  to  acl  in  this  way,  befpeaks  a  want  of  affeftion, 
and  the  bafeft  ingratitude. 

Doft  thou  then  aflc,  why  is  it  that  the  Lord  meets  in 
love  at  times  with  one  who  is  unprepared,  whilft 
others  are  left  to  experience  barrennefs  and  much  life- 
leflfnefs,  after  having  flriven  to  the  utmofl  to  prepare 
to  meet  their  God  ?  Jehovah  hath  holy  reafons  for 
dealing  with  his  people  after  this  fort. 

a.  God  deligns.  by  fuch  a  conduft,  to  glorify  in 
the  higheft  the  fovereignty  of  his  grace;  for,  were  he 
always  to  meet  in  friendfhip  with  his  children,  when 
they  fuppofed  that  they  had  prepared  their  hearts  to 
meet  him,  they  might  be  induced  to  think  that  the 
bleffing  depended  on  that  circumftance;  but  now  he 
will  Ihew  them  that  whilft  they  are  bound  to  the 
means,  he  himfelf  is  free  to  impart  his  grace  to  whom 
and  whenever  it  fliall  pleafe  him. 

h.  On  the  contrary,  he  meets  with  the  foul  when  it 
is  not  prepared  with  the  preparation  of  the  fanftuary, 
to  make  it  aftiamed  of  its  conduQ  by  his  kindnefs  to 
it.  Histendercondud  fpeaks  this  language;  "Have  I 
given  thee  to  enjoy  fo  much  of  my  favour  before  thou 
foiighteft  me  ?  what  grace  hadft  thou  not  reafon  to 
exped,  if  thou  hz»dft  evidenced  that  my  favour  had 
been  thy  greateft  defire  ?" 

And  therefore  let  no  one  confider  this  method  of 
God's  dealing,  as  an  excitement  to  carelefTnefs  :  we 
are  always  bound  to  ufe  the  means,  and  leave  the 
bleffing  for  God  to  beftow,  in  his  own  beft  time  and 
way. 

We  have  thus  feen  the  hindrances  which  are  in  the^ 
way  of  the  people  of  God,  to  keep  them  from  pre- 


LECTURE  All.  1^1 

paring  for  the  Lord's  Supper,  and  have  alfo  endea- 
voured to   remove  them. 

Let  us  now  examine  our  third  fubje6l,  which 
was,  to  give  fome  direQions  with  rerpe6l  to  thofe 
things  with  which  we  ought  to  employ  ourfelves  in 
preparing  for  the  holy  facrament  of  the  fupper.  It 
mull  be,  however,  previoufly  remarked  here,  that  it 
is  not  our  intention  to  raife  difficulties  in  the  mind 
of  any  perfon;  and  therefore  let  none  be  filled  with 
any  apprehenfions  that  he  hath  not  come  aright  to  the 
table  of  the  Lord,  becaufe  he  may  not  have  been  ex- 
ercifed  juft  in  thfe  fame  manner  as  we  are  now^  about 
to  point  out. — We  only  intend  to  exhibit  to  you  the 
means  which  ought  to  be  ufed,  without  afferting  that 
every  child  of  God,  in  every  cafe,  is  abfolutely  bound 
to  them :  for  poffibly  the  fituation  and  circumftances  of 
many  will  not  admit  the  obfer]|jance  and  trial  of  them 
all. — If  we  are  confcious  that  our  omitting  to  ufe 
them  proceeds  not  from  negligence  and  inattention, 
we  may  be  fatisfied  ;  for  the  Lord  knowcth  the  heart. 

In  fpeaking  on  the  fubje£C  before  us,  we  fhail  at- 
tend to  the  five  following  things  : 

1.  Enquire  whether  it  be  ufeful  and  necefiary  to  fet 
apart  a  particular  day  for  fasting  and  prayer. 

2.  Mention  fome  things  which  ought  to  be  the  fub- 
jedls  of  our  holy  meditation  when  we  engage  in  pre- 
paring for  the  fupper  of  the  Lord. 

3.  Shew  that  the  principal  part  of  this  preparation, 
confifts  in  a  folemn  renewal  of  the  covenant  with 
God. 

4.  Enquire  whether  it  would  be  ufeful  to  keep  an 
account  or  regifter  of  our  experiences  between  one 
communion  Sabb;th  and  another, 

5.  Shew  how  wi:  or.ght  to  be  adorned  in  ordef  to 
Vol.  IL  T 


142  THE  PIOUS  COMMUNICANT. 

meeting  with  the  Lord  in  a  becoming  manner  at  his 
table. 

First,  Do  any  afli  whether  it  would  be  ufeful 
for  a  Chriftian,  before,  and  on  the  occasion  of  the 
adminiftration  of  the  fupper,  to  fet  apart  a  particular 
day  for  fading  and  prayer,  and  for  humbling  himfelf 
before  the  Lord  ?  we  anfwer  the  queflion  in  the  affirm- 
ative :  but  left  any  ftiould  be  unnecellarily  alarmed 
at  this  affertion,  we  muft  obferve,  that  we  are  aware 
that  there  may  exift  many  difficulties,  which  may  pre- 
vent the  difcharge  of  this  duty. — P'orinftance,  it  will 
be  faid,  "  This  duty  may  eafily  be  attended  to  by 
the  head  of  a  family ;  but,  in  cafe  he  is  not  one  that 
fears  the  Lord,  and  any  of  the  inferiors  in  the  fame 
houfe  attempt  to  engage  in  it,  they  would  meet  with 
much  oppofition :  yes,  they  would  be  frequently  ri- 
diculed, treated  witi|p  contempt  and  fcorn,  and  be 
viewed  by  others  as  hypocrites." — Under  fuch  cir- 
eumftances  the  obfervance  of  fuch  a  day  would  be 
rather  prejudicial  than  advantageous. — To  thofe 
who  are  thus  fituated,  we  remark,  that  every  one 
muft  duly  attend  to  his  peculiar  fituation,  and  con- 
fider  the  ftation  and  relation  in  life  in  which  the  Lord 
hath  fet  him.  If  the  obfervance  of  a  day  of  fafting 
and  prayer  would  not  tend  to  advance  the  glory  of 
God,  it  is  beft  to  omit  it :  but,  if  we  earneftly  defire 
to  fet  apart  fuch  a  day,  and  we  cannot  do  it  in  as 
public  a  manner  as  we  would  wiffi,  without  giving 
off"ence,  we  ought  ftill  to  do  it  more  privately  :  for, 
in  foci,  the  more  fecretly  it  can  be  done,  the  better; 
and  the  more  pleafing  it  will  be  to  God.  We  may 
engage  in  the  bufinefs  of  our  families,  and  take  care 
of  our  temporal  concerns  as  ufual;  and  yet,  at  the 
fame  time,  the  heart  go  out  to  God  in  prayer  and  fup- 
plication:  and,  although  the  world  fhould  notice  that 


LECTURE  XII.  ,43 

our  hearts  were  afFeded  and  tender,  no  matter ;  or 
rather,  fo  much  the  better ;  for  then,  without  {peak- 
ing a  word,  we  would  be  able  to  convince  them  of 
the  caufe. — We  fee  a  lively  inflance  of  this  in  Nehe- 
miah;  when  his  heart  was  overwhelmed  with  forrovx--, 
and  his  foul  was  engaged  in  praj'er  to  his  God,  he 
did  not  fay,  "  I  cannot  any  longer  be  the  king's  cup- 
bearer;" but  he  continued  faithful  in  the  dii'chargeof 
his  diity  to  his  fovereign;  and  when  the  king  law 
that  his  countenance  exhibited  marks  of  a  diftrelfed 
mind,  he,  afked  him  the  reafon:  at  that  very  time  his 
heart  was  engaged  in  praj^er  :  fee  Neh.  ii.  We  may 
do  the  fame. — Let  us  fet  apart  a  day  for  ourfeh'cs, 
and  feek  to  bring  and  keep  our  hearts  in  a  praying 
frame  :  on  fuch  occafions  let  us  take  lei's  food  than 
ufual:  if  we  cannot  altogether  abftain  from  our  daily 
work,  let  us  take  as  much  time  as  poihbly  we  can  to 
be  in  fecret  with  our  God,  and  thus  ftiew  to  him,  even 
though  it  fhould  be  but  for  a  few  moments,  our 
countenances  confefs  before  him  that  he  is  the  dehre 
and  the  delight  of  our  fouls. — None  can  tell  but 
thofe  who  have  experienced  it,  how  agreeable  it  is  to 
be  thus  exercifed  alone  with  our  God:  to  pafs  a  day, 
previous  to  our  commemorating  Jefus'  dying  love,  in 
fafting  and  prayer,  is  ufeful;  for  we  evidence,  by  the 
obfervance  of  fuch  days,  that  we  defire  to  be  humbled 
before  God,  on  account  of  the  fins  of  our  lives  and 
of  our  hearts  :  but  this  duty,  alas !  is  too  much  ne-" 
gle6ted. — Yes,  by  too  many  it  is  not  even  thought  of, 
except  only  on  the  occafion  of  obfcrving  thofe  days 
which  are  publicly  appointed  by  the  magi fl rate. — 
That  it  is  a  duty,  not  only  the  faints  under  the  Old, 
but  alfo  thofe  under  the  New  Tcflament  have  taught 
us. — The  Lord  jefus  indeed  condemned  the'impious 
falls  of  the  Pharilees,  but,  at  the  fame  time,  he  gave 


H+  THE  PIOUS  COMMUNICANT. 

diieftions  as  to  the  manner  in  which  men  ought  to 
faft,  and  thus  taught  us  that  it  is  a  duty  which  is 
obhgatory  upon  Chriftians.  Matt.  vi.  16,  18. — The 
apoflles,  on  particular  occafions,  prayed  to  God  -with 
fa/ling :  and  Paul,  in  his  epiflle  to  the  Corinthians, 
alfo  fiiews  that  it  was  praclifed  by  the  church.  1  Cor. 
V.  7. — The  primitive  Chriflians  were  much  engaged 
in  this  work :  but  finee  zeal  and  earneftnefs  in  reli- 
gion have  fo  much  departed  from  the  church,  this 
uletul  part  of  divine  fervice  is,  alas !  awfully  ne- 
glefled. 

And,  can  any  reafon  be  afligned,  why  fafting  and 
prayer  fliould  not  be  ufeful  on  the  occafion  of  the 
Lord's  Supper,  fmce,  by  reafon  of  fin,  there  exifts 
fuch  a  diflance  between  God  and  the  foul  ?  How 
reafonable  is  it  to  confefs  ouar  departure  from  the_ 
Lord,  and  to  humble  purMves  in  the  loweft  duft 
before  him  \  If  we  obferved  more  the  duties  of  faft- 
ing and  prayer,  we  would  not  only  evidence  the 
fmcerity  of  our  profefFion,  and  our  anxious  concern 
for  enjoying  the  favour  and  prefence  of  God  in  our 
approach  to  the  table,  but  we  conceive  that  God 
himfelf  would,  on  his  part,  make  more  frequent  and 
more  full  difcoveries  of  his  gracious  prefence  £0  the 
foul. 

But,  notwithftanding  we  recommend  the  obfer- 
vance  of  thofe  duties,  we  would  remark,  that  we 
ought  to  condu6l  ourfelves,  in  the  difcharge  of  them, 
with  circumfpedlion,  according  as  time  and  opportu- 
nity permit. 

Neither  mull  any  perfon  think,  that  becaufe  he 
hath  never  fct  apart  fuch  a  day,  he  therefore  hath 
not  attended  the  Lord's  table  with  profit  and  advan- 
tage. A  fentiment  of  this  kind  is  abfurd  in  the  ex- 
treme :  for  we  have  already  aiferted,  that  fafting  and 


LECTURE  XII.  145 

prayer  are  at  beft  but  means,  and  not  fo  abfolutely 
neceffary,  that,  unlefs  we  ufe  them,  we  cannot  re- 
ceive the  bleffing. 

Is  it  now  aflced  by  any  perfon  who  is  inchned  to 
engage  in  thefe  duties,  and  finds  that  he  can  perform 
them  in  his  family  or  in  private,  without  being  inter- 
rupted, "  How  he  may,  with  the  moft  advantage, 
conduft  himfelf  on  a  day  of  fading  and  prayer  ?" — - 
we  anfwer,  that  he  may  bed  pafs  the  day  on  this 
wife  :  It  may  be  begun  with  focial  prayer ;  in  which 
the  fins,  cfpecially  thofe  of  the  family,  mull  be  con- 
feffed,  and  the  foul  be  led  to  look  for  pardon  and  for- 
givenefs  in  the  blood  of  Chrifl : — which  fhould  be 
accompanied  with  renewed  refolutions,  in  the  flrength 
of  the  Lord,  to  walk  more  tenderly  before  God.  In 
the  next  place,  each  member  fhould  feek  to  animate 
and  quicken  the  other  by  pious  converfation,  and  by 
finging  the  praifes  of  God,  in  pfalms,  and  hymns,  and 
Jpiritual  Jongs.  This  being  done,  let  each  one  retire  in 
fecret : — having  entered  into  his  clofet,  let  his  heart  be 
raifed  up  to  God,  to  feek  his  afiiflance  and  divine 
influences  : — then  let  him  enter  upon  a  faithful  exa- 
mination of  himfelf: — after  fuch  examination,  it  will 
next  be  proper  to  confefs  all  thofe  (ins  with  which  he 
finds  himfelf  to  be  chargeable  before  the  Lord,^ — the 
hidden  fins  of  the  heart,  with  the  innumerable  tranf- 
greflions  of  his  life,  the  fmall  advancement  he  has 
made  in  grace;  in  a  word,  all  his  fins,  known  and 
unknown,  in  all  their  aggravated  circum fiances,  mud 
be  laid  open  before  God: — with  humility  the  gra- 
cious pardon  of  them  mufl;  be  foui^ht;  and  with  ear- 
neftncfs,  renewed  grace,  to  mortify  remaining  corrup- 
tions, mufl;  be  folicited.  Again,  on  fuch  a  Iblemtt 
occafion,  a  portion  of  the  time  fhould  be  employed 
\a  reading  the  word  of  God,  or  the  writings  of  pious 


146  THE  PIOUS  COMMUNICANT. 

and  experimental  men ; — but  above  all,  a  renewal  of 
covenant  with  God,  by  a  folemn  furrender  of  the 
foul  to  him,  fliould  not  be  neglefled.  Thefc  fecret 
duties  having  been  attended  to,  let  the  exercifes  of 
the  day  terminate  with  focial  prayer. 

Were  we  thus  to  condufl;,  we  would  evidence 
that  God  was  our  chief  joy,  and  his  fervice  our  fu- 
preme  delight.  The  realbns  why  perfons  are  fo  op- 
pofed  to  obferving  fuch  days,  are,  becaufe  the  work 
appears  too  arduous,  and  they  feel  in  themfclves  an 
unfitnefs  to  engage  in  it.  But,  be  affured,  if  we  only 
were  to  commence  it,  in  the  flrcngth  of  the  Lord,  we 
would  not  find  it  fo  difficult  as  we  have  conceived  it 
to  be,  but  would  experience  much  comfort  and  joy 
in  its  profecution. 

The  fecond  thing  which  we  aflerted  to  be  neceffary 
and  ufeful,  in  preparing  for  an  approach  to  the  table 
of  the  Lord,  was,  holy  meditation  on  fubjetls 
heavenly  and  divine. 

This  is  a  duty,  at  all  times  neceifary.  We  mufl 
not  only  engage  in  it  on  particular  occafions,  but  it 
ought  to  be  made  the  bufmefs  of  every  day.  We 
are  of  opinion,  that  if  a  perfon  has  but  one  half  an 
hour  to  retire  in  fecret  to  pray,  it  would  be  profitable 
that  the  one  half  of  that  period  be  fpent  in  holy  con- 
templation and  felf-converfe :  for,  coming  immediately 
from  our  worldly  employment,  the  mind  is  not  fuita- 
bly  prepared  to  addrefs  the  throne  of  grace ; — the 
thoughts  have  need  to  be  collcfted,  and  called  in 
from  wandering  to  the  ends  of  the  earth.  Is  it  not, 
then,  reafonable,  before  we  come  into  the  prefence 
of  God,  that  we  confider  the  folemnities  in  which  we 
are  about  to  be  engaged ;— that  we  call  to  mind  the 
majefty  of  that  God,  into  whofe  prefence  we  are 
about  to  enter: — that  we  refletl  on  our  unworthi- 


LECTURE  XIl.  1^7 

nefs  I — and  enquire,  with  becoming  ferioufnefs,  what 
it  is  we  want  of  the  Lord  ?  If  fuch  meditation  be 
neceffary  every  day,  it  mufl  be  efpecially  fo,  on  the 
occafion  of  approaching  the  table  of  the  Lord. 

But  to  this,  many  will  objeft, — "  We  have  no 
*'  qualifications  to  engage  in  fuch  meditation  :  we 
*'  know  not  where  to  begin,  nor  where  to  end  :  and 
*'  were  we  to  undertake  it,  it  would  be  in  a  manner 
*'  fo  confufed  and  irregular,  that  it  would  not  be  ac- 
"  ceptable  to  God ;  and  we  ourfelves  would  not  de- 
*'  rive  any  benefit  from  it." 

But  on  this  we  remark,  that  it  may  be  that  you  are  ill 
qualified  to  engage  in  a  work  of  fo  great  importance ; 
but  is  this  a  reafon  why  you  fliould  wholly  neglecl 
the  jduty  ?  When  you  were  firfl  converted  to  God, 
were  you  then  qualified  to  pray,  and  did  you  there 
think  it  proper  to  negle£l  calling  upon  your  God? 
Certainly  not.  Did  you  not  then  wreflle  with  God 
day  after  day  ?  Were  you  not  then  frequently  en- 
gaged in  pleading  for  grace,  even  though  you  had 
never  learned  nor  known  before  what  prayer  was  ? 
Who  taught  you  then  to  pray,  but  God  himfelf,  by 
his  Spirit  ? — Well — That  fame  God  can  and  will 
qualify  you  to  difcharge  this  Chriftian  duty  alfo. 
Only  feek  him  for  his  aid,  and  apply  to  the  work/ 
depending  on  him  for  fuccour  in  every  part  of  it. 

Do  you  aflc  for  counfel  and  direftion,  in  What 
manner  you  may  engage  and  proceed  in  this  b"i5n»efs 
with  profit  ? — We  anfwer  : 

1.  There  are  many  books  written  on  the  fubjeft 
of  the  Lord's  Supper :  take  up  fome  one  of  them, 
and  fele6l  fuch  parts  from  it  for  perufal,  as  arc  mod 
ufeful  to  aflift  you  in  your  meditations  :  read  them 
with  attention,   again  and  again.     Or  you  may  re- 


148  THE  PIOUS  COMMUNICANT. 

ceive  afliflance  in  this  work  from  your  fellow  Chrif- 
tians. 

2.  When  you  have  fixed  on  a  fuitable  fubje6t  for 
meditation,  immediately  reflefl  with  ferioufnefs  and- 
care  upon  it;  but  never  attempt  it  without  prayer  and 
fupplication  to  God  for  his  help,  acknowledging,  at 
the  fame  time,  that  you  are  infufficient  of  yourfelves 
to  difcharge  any  duty,  much  lefs  one,  which  in  its 
nature  is  fo  interefting  and  important. 

3.  And,  do  you  fay  that  your  thoughts  are  con- 
ftantly  diverted,  now  by  this,  and  prefently  by  a  cir- 
cumftance  quite  diflFerent;  in  confequence  of  which 
every  thing  is  confufion  within  ? — or  that,  when 
retired  alone,  you  are  unqualified  for  meditating, 
through  fluggifhnefs  and  ina6livity  of  body  ?  To  re- 
medy this  evil,  it  might  be  proper  to  purfue  your 
meditations  while  you  walk  your  chamber;  and,  to 
prevent  wandering  thoughts,  it  might  be  profitable 
to  mingle  with  your  meditations,  mental  prayer  to 
God,  converfe  with  yourfelves,  or  with  a  Chriftian 
friend.  And  we  may  venture  to  affure  you,  that 
they  who  attempt  holy  meditation,  notwithftanding 
bodily  indifpofitions  of  this  kind,  would  foon  difco- 
ver,  that  God  will  not  leave  hwifelf  without  a  wit?iefs, 
but  give  them  the  ftrength  which  they  need,  for  the 
difcharge  of  a  duty  of  fo  much  moment. 

Do  you  now  aflc,  "  What  ought  to  be  the  fubje61: 
'  "  of  our  pious  meditations,  that  our  thoughts  may 
"  be  profitably  employed  ?" — 

Here  a  wide  field  opens  to  our  view  ;  and  fuch  an 
abundance  of  matter  prefents  itfelf,  that,  in  replying 
to  the  quellion,  many  things  muft  necefifarily  be 
emitted,  which  it  might  otherwife  be  ufeful  to  men- 
tion.    We  will,  however,  call  your  attention  to  the 


LECTURE  XII.  ,49 

following  particulars,  as  fubjefts  proper  for  medita- 
tion, previous  to  an  approach  to  the  table  of  the 
Lord. 

1.  Divine  and  revealed  truths  in  general. 

2.  Thofe  in  particular,  which  refpe61;  the  Lord's 
Supper, 

3.  Thofe  which  regard  ourfelves. 

Firft,  with  refpeft  to  divine  and  revealed- truths  in 
general.  Let  the  triune  God,  Father,  Son,  and  Ho- 
ly Ghofl,  as  each  one  of  thefe  divine  perfons  is  ex- 
hibited in  the  plan  of  grace,  become  the  fubjeft  of 
your  ferious  and  frequent  contemplation. 

1.  Meditate,  before  your  approach  to  the  table, 
much  upon  God  the  Father,  who,  though  he  is 
exalted  infinitely  above  us  and  all  creatures,  and  is 
fo  full  of  majefty  and  glory,  that  man  cannot  add 
any  thing  to  render  him  more  perfe(5t, — yes,  who  is 
fo  holy  and  righteous,  that  in  virtue  of  his  holinefs 
he  muft  have  punifhed  the  finner  with  eternal  de- 
ftruclion  from  his  prefence, — yet  he  hath  had  from 
eternity  fuch  thoughts  of  love  and  compaffion  to- 
wards the  tranfgreffors  of  his  law,  that  he  hath  chofen 
fome  of  them,  in  Chrifl,  to  be  vejjcls  of  mercy,  and 
given  them  to  his  Son,  that  he„  as  furcty,  might  re- 
deem them ; — that  he  hath  made  known,  in  time, 
this  eternal  purpofe  of  grace,  and  revealed  himfelf  to 
be  a  God  of  falvation,  who  will  glorify  all  his  per- 
fe£lions  in  promoting  their  felicity ; — tliat  he  hath 
fent  his  Son,  his  only  begotten  and  beloved  Son, 
into  the  world,  the  confideralion  of  which  m4.eie 
Chrifl  himfelf  to  exclaim  with  aflonifliment,  God  hath 
fo  loved  the  world,  that  he  gave  his  only  begotten  Son  ! 
John  iii.  16.  Contemplate  this  love;  it  may,  as  it 
often  docs,  produce  the  happy  elFeO:  of  making  your 
hearts  go  out  in  returns  of  love  to  him. 

Vol,  n.  u 


I50  THE  PIOUS  COMMUNICANT. 

2.  Attentively  confider  the  Lord  Jesus.  Be- 
hold !  how  from  eternity  he  undertook  to  be  our 
furety,  and  faid ;  Deliver  them  jrom  going  down  into 
the  pit:  I  have  found  a  ranfom,  Job  xxxiii.  24; — how 
for  the  love  he  bore  to  linners,  he  came  into  the 
world,  in  the  form  of  a  fcrvant,  and  took  upon  him 
our  flefh  and  blood ;  yes,  how  he  fuflPered  and  died, 
that  he  might  redeem  his  people  from  everlafting 
death  !  Contemplate  him  in  his  mediatorial  perfec- 
tions and  beauty — He  is  altogether  lovely  ;  lovely  in 
his  PERSON,  in  his  names,  offices,  natures, 
and  states; — lovely  in  all  his  riches  and  benefits 
;vhich  he  bellows.  When  you  have  duly  confidered 
each  of  thefe  fubjecls,  you  will  find  matter  fufficient 
for  meditation. 

3.  Confider  God  the  Holy  Ghost.  Call  to 
mind,  that  it  is  he  who  applies  to  each  of  the  ele6l, 
from  time  to  time,  the  falvation  purchafed  by  Chrift; 
that  it  is  he  who  makes  thofe  who  are  dead  to  arife 
to  life,  who  brings  thofe  that  are  afar  off  near  to  God, 
who  unites  them  to  Jefus,  and  puts  them  in  poflef- 
fion  of  all  thofe  bleffings  which  he  hath  purchafed 
for  them. 

Having  thus  meditated  on  the  triune  God,  let 
your  thoughts  next  run  upon  the  covenant  of  grace, 
with  its  appendages.  Confider  the  parties;  the 
ever  bleffed  God,  and  the  poorfinner;  the  Medi- 
ator in  all  his  glories,  in  his  ability  and  willingnefs 
to  fave  finners;  the  Spirit,  as  one  who  inclines  the 
finner  to  accept  of  the  covenant.  The  terms  of  the 
covenant,  how  reafonable !  how  fuitable !  how  necef- 
fary !  The  promises,  how  delightful,  comfortable, 
and  calculated  to  fupport  the  foul!  The  seals  of 
the  covenant,  what  fure  and  excellent  means  to  ani- 
mate, to  keep  alive  the  principle  of  faith  !     Confider 


LECTURE  XII.  ,^i 

alfo,  with  peculiar  care,  the  seal    which  is   exhi- 
bited in  the  Lord's  Supper,  and  refleft : 

1.  What  a  great  and  precious  privilege  it  is,  that 
you,  who  are  fo  miferable,  dead,  and  derervin<T  of 
deftruftion,  are  not  only  invited  to  enter  into  cove- 
nant with  God,  but  that  Jehovah  himfelf  will  even 
put  into  your  hands  the  figns  and  feals,  and,  as  it  were 
with  an  oath,  fwear  to  be  your  God. 

2.  Yes,  that  he  invites  you  to  that  feaft,  which  is 
for  his  friends  alone; — where  you  may  hold  com- 
munion with  the  triune  God,  with  all  the  faints  on 
earth,  and  with  the  faints  who  are  already  around 
the  throne  above ;  in  a  word,  to  that  feaft  which  is 
a  prelibation  of  heaven,  of  the  marriage  /upper  of  the 
Lamb,  and  at  which  he  entertains  his  bride  with  the 
bleflings  of  his  kingdom. 

3.  Would  you  fee  a  lively  reprefcntation  of  the 
THREE  principal  points  of  our  holy  religion. — our 
mifery,  redemption's  glorious  plan,  and  the  gratitude 
which  is  due  from  man  to  God  for  it  ? — thefe  you 
may  difcover  in  the  Lord's  Supper.  In  the  break- 
ing of  bread,  behold  your  mifery,  how  richly  y^bu 
deferved  to  be  broken,  and  how  Chrift,  in  order  to 
redeem  from  deftruftion,  muft  be  himfelf  broken  for 
you.  In  the  receiving  and  eating  of  the  bread, 
and  in  the  ekrinking  of  the  wine,  you  are  admo- 
niftied,  that  you  muft  receive  Chrift,  and  be  united 
to  him  by  faith,  in  the  mofl;  intimate  manner,  even 
as  the  bread  and  wine  are  united  to  your  bodies. 
And  as  it  is  becoming  that  we  fhould  honour  thofe 
whofe  bread  we  cat,  fo  in  the  holy  Supper  we  arc 
taught,  that  Chriflians  are  oblii^iated  to  honour  Chrifl, 
fpread  his  praifes  abroad,  and  be  holy  as  he  is  holy. 
And  in  the  fame  way,  in  the  ordinance  of  the  fup- 
pcr,  the  exercifcd  believer  may  find  a  fhort  llcetch  of 


152  THE  PIOUS  COMMUNICANT. 

all  the  truths  which  God  has  revealed  refpefting  the 
redemption  of  fallen  man.  Are  you  unable  to  rnedi- 
tate  upon  all  thefe  truths,  with  application  to  your- 
felves  ?  let  not  this  impede  your  progrefs ;  but  go 
on.  God  may  perhaps  meet  with  you  when  thus 
engaged,  and  fpeak  peace  to  your  fouls. 

But  it  has  been  intimated,  that  Chriftians  may 
find  matter  for  meditation  in  themselves. 

Go  back  to  the  period  when  God  firft  met  you 
with  his  preventing  grac-e.  Confider  how  he  wrought 
in  your  fouls.  Call  to  mind  all  the  particular  ex- 
periences which  you  have  had  fmce  you  have  been 
travelling  heaven-ward.  How  often  has  God  mani- 
fefled  his  love  to  you,  and  made  you  tafte  of  Jiis  fa- 
vour!  How  often  he  has  delivered  you  from  your 
dijGPiCulties  !  How  often,  in  darknefs  and  diftrefs,  he 
has  guided  and  direfted  you  !  When  you  delibe- 
rately refleft  on  all  thefe  things,  you  will  have  abun- 
dant caufc  of  ere6ling  your  Ebenezers,  your  Jlones  of 
help^  and  of  faying,  Hitherto  hath  the  Lord  helped  us. 
The  Chriflian  who  often  meditates  on  God's  dealings 
with  his  foul,  will,  on  the  one  hand,  find  much  rea- 
fon  of  gratitude;  and,  on  the  other,  great  caufe  of 
fhame  for  having  fallen  fo  far  iliort  in  the  duties  of 
his  holy  religion. 

But  perhaps  fome  afflicted  fouls  will  fay, — 
"  This  would  be  all  well,  if  we  durfl  believe,  that 
"  we  of  a  truth  had  grace.  But  this  is  a  caufe 
"  of  our  diilrefs  :  we  are  afraid  we  have  it  not;  and 
"  therefore  are  impeded  in  our  meditations,  inaf- 
"  much  as  we  dare  not  make  application  of  thofe- 
"  truths  to  ourfelves." 

This  confidcration  may,  indeed,  prove  an  obflacle 
in  the  way:  but  perhaps  you  make  trial  of  your  ftate 
by  beginning  with  the  highefl  degrees  of  grace,  inllead 


LECTURE  XII.  ,^5 

of  commencing  at  the  loweft,  and  thus  gradually 
afcend  to  a  degree  which  is  more  advanced.  For 
inftance : 

-  1.  Have  you  been  born  in  a  land  where  the  gof- 
pel  is  preached  in  its  purity,  and  been  inftrufted  in 
its  precious  truths  ?     Then, 

2.  As  to  yourfelves: — "  Dare  we  to  fay,  the  invef- 
tigation  of  divine  truths  has  never  been  of  any  profit 
to  us  ?  Hath  not  the  Lord  bleffed  the  word  to  our 
fouls  ;  and  have  we  not  been  awakened  by  its  faithful 
preaching,  and  by  meditating  on  its  precious  con- 
tents ? 

3.  "  Did  it  not  produce  in  particular  this  efFe61r, 
that  our  hearts  and  our  afFe6lions  went  out  in  love 
to  God  and  his  truths  ?  Are  any  objefts  fo  precious 
to  us  as  God,  the  Lord  Jefus,  and  thofe  who  love 
God ;  and  is  not  this  an  evidence  of  God's  love  to 
us  ?  for  it  is  impoffible  for  us  to  love  God  without 
his  having  firft  placed  his  afFedions  upon  us. 

4.  "  Hath  not  God  repeatedly,  in  this  or  the  other 
occafion,  given  us  tokens  of  his  favour  ?  Hath  he 
not  animated  us,  and  fpoken,  at  times,  comfortably 
to  our  fouls,  and  caufed  us  to  fee,  that  he  would  be 
our  God  ?  Mufl  we  not  confefs,  that  we  have  freely 
and  cordially  given  ourfelves  to  him  ?  Are  we  not 
now  willing  to  choofe  him  for  our  portion ;  and 
have  we  not  a  fincere  defire  to  live  tenderly  and  in 
holinefs  before  him  all  the  days  of  our  lives  ?" 

Now,  whenever  you  thus  afcend  from  the  lefs  to 
the  greater,  would  you  not,  by  this  mean^  be  likely 
to  attain  to  a  greater  alTurance  of  your  ftate  ?  and, 
in  fuch  cafe,  your  diflrcfs  would  not  prevent  your 
engaging  in  holy  meditation. 

'  Or  do  others  fay,  "  We  arc  not  in  fuch  doubts 
*'  with  refpe^l  to  our  (late :  but  when  we  look  to  our 


154 


THE  PIOUS  COMMUNICANT. 


"  frames,  as  they  are  at  prefent,  we  find  them  to  be 
"  fuch,  that  we  are  rather  inclined  to  avoid  all  re- 
*'  fleftion,  as  to  our  real  fituation,  than  to  meditate 
"  with  care  what  our  real  condition  is.  We  are  fo 
"  finful,  fo  dead,  fo  fpiritlefs,  that  when  we  retire  in 
"  fecret,  we  cannot  keep  our  hearts  in  exercife ;  we 
*'  depart  continually  further  and  further  from  the 
"  Lord, — that  we  know  not  what  to  do." 

We  believe,  and  know,  that  many  of  God's  chil- 
dren have  reafon  to  complain  of  their  lukewarmnefs, 
and  want  of  ardour :  but  ftiall  this  important  work 
be  neglefted  on  this  account  ?  No.  To  meditate  on 
ourfelves,  is,  perhaps,  the  bed  mean  to  produce  a 
change  for  the  better.  It  may  excite  the  foul  to 
fhame,  and  make  it  humbly  confefs  before  the  Lord 
its  defeQion  and  fins ;  and  then,  would  not  the  be- 
liever be  more  likely  to  acquire  a  proper  frame  of 
heart,  with  which  to  approach  the  table  of  the  Lord  ? 

But,  let  us  pafs  over  to  the  third  thing  which 
belongs  to  a  due  preparation  for  the  Lord's  Supper, 
viz,  a  folemn  renewing  of  the  covenant  with  God, 
and  a  furrendering  of  ourfelves  to  Jehovah,  to  be 
his  for  ever. 

But,  when  we  fay  this  muft  be  done,  in  order  to 
be  prepared  for  the  Lord's  Supper,  we  remark,  that 
we  would  not  infinuate  that  we  muft,  on  fuch  occa- 
fions,  only  renew  our  covenant :  by  no  means.  We 
efteem  thofe  the  moft  happy,  the  moft  pious  and 
tender  among  the  people  of  God,  who  often,  yes, 
who  even  daily,  relolve  that  they  will  be  the  Lord's, 
and  folemnly  engage  to  come  out  boldly  in  his  fer- 
vice.  This  renewing  of  covenant  tends  to  make  the 
believer  circumfpe6l  in  his  walk;  and  therefore,  when- 
ever God  excites  the  heart  to  it,  fuch  opportunities 
muft  be  improved.     But  when  we  fay,  it  muft  be 


LECTURE  XII.  ,55 

done  in  particular  before  commemorating  the  dying 
love  of  Chrift,  we  would  intimate,  that  on  thofe  oc- 
caiions  we  muft  do  it  with  peculiar  folemnity,  and 
in  a  more  particular  manner,  becaufe  there  God  is 
beheld  as  offering  himfelf  to  be  our  covenant  God, 
and  as  prefenting  to  us  the  feals  of  the  covenant. 

In  what  this  renewing  of  the  covenant  confifts,  and 
how  the  foul  is  exercifed  in  this  folemn  work,  we 
have  Ihewn  at  confiderable  length  in  the  ninth  Lec- 
ture :  therefore  we  fhall  here  omit  repeating  what 
was  then  obferved. 

But,  is  it  aflced  by  any,  *'  If  we  fet  a  day  apart 
"  for  renewing  our  covenant  with  God,  at  what  pe- 
*'  riod  of  fuch  day  mufl  we  be  engaged  in  this  buli- 
"  nefs  ?  Muft  we  commence  or  end  the  day  with  it?" 
We  fhall  not  determine  this  point,  as  it  is  a  matter 
of  perfeft  indifference.  Engage  in  it  whenever  the 
Lord  awakens  or  excites  you  to  it,  though  it  Ihould 
be  at  the  beginning  of  fuch  day.  Whenever  you  find 
your  fouls  to  be  thus  awakened,  then  commence 
the  folemn  work.  When  the  Spirit  breathes  in  the 
heart,  that  time  muft  be  improved,  if  we  would  be 
fuccefsful  in  the  attempt. 

But  methinks  we  hear  you  fay,  "  If  God,  alas ! 
*'  Ihould  not  awaken  our  fouls  in  this  manner,  and 
"  we  continue  dull,  ftupid,  and  lifelefs,  muft  we  then 
"  omit  it,  and  wait  until  he  caufe  our  fouls  to  be 
"  thus  exercifed  ?" 

We  anfwer :  It  is  certain  that  we  are  more  fmcere 
and  animated  in  this  work,  and  engage  in  it  with 
greater  joy  and  with  brighter  profpc6ls,  when  God 
thus  meets  with  the  foul:  but,  though  this  fhould  not 
be  the  cafe,  ftill  on  no  account  whatever  ought  we 
to  omit  engaging  of  anew  to  be  the  Lord's,  when 
about  to  commemorate  his  dying  love  at  his  tabic. 


156  THE  PIOUS  COMMUNICANT. 

Do  you  reply,  "  That  in  fuch  cafe  it  is  only  done 
v/ith  the  underftanding"  ?  This  may  indeed  be  fo; 
but  flill  it  may  be  agreeable  to  God  :  for  the  under- 
Handing  in  the  children  of  God,  who  have  aftually 
entered  into  covenant,  is  not  like  that  of  natural 
men ;  for  through  the  Spirit  they  have  obtained 
light  in  their  minds,  and  that  indwelling  fpirit  who 
leads  them  into  all  truth,  daily  teaches  them  inter- 
nally :  and  although,  at  particular  times,  they  may 
have  no  new  light,  flill  they  have  that  hght  which 
he  hath  enkindled  in  their  fouls  :  and  whenever  their 
God  hides  himfelf,  they  muft  make  ufe  of  the  light 
which  they  have  already  communicated  to  them. 
Do  yeu  then  find,  to  your  forrow,  that  your  hearts 
are  not  animated  and  enlarged  ?  come  then,  and 
look  to  the  Lord.  Lay  your  dull,  dead,  impotent 
hearts  at  his  feet,  and  fay;  "  Lord,  we  offer  our- 
"  felves  unto  thee,  juft  as  we  are ;  and  becaufe  thou 
*'  haft  declared  in  the  covenant,  that  thou  wilt  be  the 
*'  God  of  the  miferable,  and  haft  promifed  that  thou 
"  wilt  pardon  their  defefts, — therefore  we  yield  our 
"  cordial  confent  to  that  covenant,  and  accept  of  it 
'=  with  our  whole  fouls  :  we  will  for  ever  be  thine." 
And  although  you  may  before  this  have  done  it, 
without  experiencing  fo  much  life  and  aftivity,  you 
would  then  manifeft,  in  a  greater  degree,  the  ftrength 
of  your  faith,  which  the  Eternal  always  is  pleafed  to 
fee  exercifed  ;  for  in  this  way  he  difcovers  what  is  the 
great  bent  of  your  fouls,  viz.  that  they  are  deter- 
mined to  adhere  to  him. 

The  FOURTH  point  to  beinveftigated,  was,  Whe- 
ther IT  BE  EXPEDIENT  TO  KEEP  A  DIARY  OR 
REGISTER  OF  OUR  EXPERIENCES  FROM  ONE 
COMMUNION     SABBATH     TO    ANOTHER,    both  aS  it 

rcfpcCls  the  manner  in  which  God  hath  met  with  the 


LECTURE  XII.  i^^ 

foul,  and  the  peculiar  way  in  which  it  was  exercifed, 
particularly  at  the  time  of  preparation. 

On  this  queftion  we  previoufly  remark,  that  we 
would  not  raife  difficulties  in  the  way  of  any  indivi- 
dual ;  for  there  are,  no  doubt,  many  who  are  not 
qualified  for  an  undertaking  of  this  kind,  and  who, 
were  they  to  fet  about  it,  perhaps  might  be  other- 
wife  employed  to  more  advantage.  When  this  is  the 
Cafe,  it  is  belt  to  omit  it.  But,  on  the  other  hand, 
if  the  people  of  God  have  time,  opportunity,  and 
are  in  fome  degree  qualified,  in  fuch  cafe,  we  con- 
ceive, that  to  keep  a  regifler  of  their  experiences 
would  be  attended  with  much  profit :  at  leaft,  many 
experienced  Chriftians  have  found  it  fo.  To  regifler 
our  fins,  our  graces,  and  the  particular  circum fiances 
which  have  befallen  us,  is  calculated  to  produce  the 
beft  efFe61;s.  When  we  afterwards  perufe  with  atten- 
tion the  diary  of  our  lives,  now,  it  may  be  an  ex- 
cellent mean  to  cover  our  faces  with  fhame,  now  to 
comforfe  us  in  the  midll  of  Scenes  the  mofl  diflreffing 
and  difficult,  and  now  to  awaken  and  aroufe  us  into 
life,  when  we  feel  our  frames  to  languifh,  and  all  fpi- 
ritual  animation  is  apparently  gone. 

But,  in  particular,  to  keep  a  regifter  of  this  kind 
is  very  ufeful  when  engaged  in  preparing  for  the 
Lord's  Supper.     But  here  it  muft  be  obfcrved, 

1.  That  it  would  not  be  beneficial,  at  this  time,  to 
note  down  every  thing  which  occurs ;  for  this  would 
take  up  too  much  of  our  time,  and  render  us  unfit 
for  difcharging  other  duties. 

2..  In  particular,  we  fhould  be  careful  to  regifler 
what  was  the  ftate  of  our  fouls  upon  the  day  of  pre- 
paration; whether  the  heart  was  lively  and  animated; 
whether  God  embraced  the  foul  in  love ;  or  whetlicr 
we  were  then  in  darknefs,  and  faw  no  light. 

Vol.  ir.  X 


158  THE  PIOUS  COMMUNICANT. 

3.  We  would  advife  thofe  who  keep  a  regifter  of 
this  kind,  to  be  careful  to  note  the  principal  sins 
which  befet  them,  and  the  great  duties  which  the 
religion  of  Chrift  enjoins  upon  her  votaries. 

Is  it  now  afked  by  any,  what  advantage  attends 
the  keeping  of  fuch  diaries  ? 

1.  It  would  ferve  to  exhibit  to  us  the  bent  of  our 
hearts ;  that  we  are  not  inclined  haftily  to  run  over 
thefe  matters ;  but  that  we  are  deliberately  exeixifed 
with  refpeft  to  them. 

2.  Whenever  we  review  the  fms  with  which  we 
have  formerly  had  to  wreflle,  and  which  are  flill  the 
fame,  and  difcover  how  fmall  progrefs  we  have  made 
in  mortifying  them,  efpecially  the  fins  occafioned  by 
our  particular  tempers ; — this,  on  the  one  hand,  will 
ferve  to  fill  us  with  a  holy  fhame  before  our  God;  and 
on  the  other  hand,  fuch  a  regifter  may  ferve  to  en- 
courage us,  when  we  difcover,  by  means  of  it,  that 
we  have  declared  ourfelves  to  be  enemies  to  all  fin, 
and  can  appeal  to  the  Lord  himfelf,  that  from  the 
time  we  gave  ourfelves  over  to  him,  it  was  our  defire 
to  ftrive  againft  tvcry  appearance  of  evil,  and  that 
this  is  flill  the  cafe. 

3.  Whenever  we  look  upon  the  lift  of  our  duties, 
and  fee  that  we  have,  in  any  refpeft,  been  found 
faithful  to  God  and  to  his  caufe,  by  coming  out 
boldly  for  the  honour  of  his  name, — or  that,  in  the 
flrength  of  the  Lord,  we  have  done  any  thing  to 
promote  his  glory, — this  review  will  ferve  to  excite 
us  to  gratitude,  and  fill  our  fouls  with  admiration 
that  God  would  condefcend  to  make  ufe  of  fuch  un- 
worthy creatures  in  his  fervice.  And  if,  in  cafe  we 
fhall  be  afterwards  called  to  difcharge  fimilar  or  more 
arduous  duties,  the  recolleftion  of  this  experience  of 


LECTURE  XII.  ,59 

God's  affiftance  would  tend  to  afFoid  us  encoura'^e- 
ment. 

4.  Further,  the  keeping  of  a  regiHer  of  tliis  kind 
will  ferve  to  teach  us,  that  we  conftantly  fland  in 
need  of  Jefus,  as  our  all  and  in  all.  When  reviewing 
it,  we  behold  the  number  of  our  fins,  we  will, 
doubtlefs,  be  led  to  lay  them  at  the  feet  of  Jefus, 
and  fay ;  *'  Behold,  Lord  !  here  is  the  black  cata- 
"  logue  of  our  fins !  We  feek  the  pardon  of  them 
*'  in  thy  blood,  and  earneflly  folicit  the  power  of  thy 
*'  Spirit  to  mortify  them,  J\n6.  behold  too,  here  is 
•'  the  lift  of  our  duties  :  they  have,  indeed,  been  im- 
"  perfe6tly  performed,  and  greatly  defiled  by  fins, 
*'  but  thy  perfedl  righteoufnefs  cleanfeth  from  all  Jin." 

5.  When  our  hearts  are  dead  and  inaftivc,  and 
we  look  to  our  former  frames,  when  our  fouls  were 
lively  and  animated,  this  may  ferve  to  rekindle  in  our 
cold  hearts  the  flame  of  facred  love,  and  make  us 
more  engaged  and  zealous  for  God,  and  the  glory  cf 
his  name. 

But  perhaps  fome  may  fay,  "  Whenever  we  take 
"  a  retrofpeftive  view  of  former  experiences,  and 
*'  confider  our  prefent  cafe,  we  find  that  it  is  not 
'•  amended :  we  do  not  difcern  that  we  have  ad- 
"  vanced  in  the  divine  life :  and  the  confideration  of 
"  this  produces  much  diftrefs  and  anxiety 'refpe€ting 
"  the  truth  of  grace  in  the  heart.  Now,t^})at  is  the 
"  caufe  of  this  want  of  improvement  ?  "■■^Ofes  jefus 
"  want  ftrength,  or  does  the  fault  lie  at  our  own 
''  doors  ?  Do  we  feek  him  aright  ?  What  judgment 
*'  mull  we  form  of  ourfelves  ?" 

1.  Your  anxiety  on  this  head  v;ill  work  no  evil, 
as  it  brings  you  to  examine  and  fcrutini/.c  your  ftate 
and  condition. 

2.  It  may  have  the  bleifed  tendency  of  exciting 


i6o  THE  PIOUS  COMMUNICANT. 

your  ardour,  and  of  awakening  you  into  redoubled 
zeal,  to  advance  with  more  rapid  fteps  in  the  way  of 
life. 

3.  It  may  tend  to  excite  ardent  defires  to  approach 
the  holy  Supper  of  the  Lord,  both  as  a  feal  of  the 
covenant,  which  affords  medicine  to  lin-fick  fouls, 
and  the  richeft  dainties  to  thofe  who  hunger  and  thirji 
after  righteoiifnefs ;  and  as  an  excellent  mean  to  pro- 
mote growth  in  grace. 

We  mull  now,  in  the  fifth  place,  enquire,  whe- 
ther, when  engaged  in  preparing  for  this  ordinance, 
we  ought  not  to  feek  to  be  a  d  o  r  x  e  d  in  fuch  a  man- 
ner as  will  render  us  acceptable  to  the  Mailer  of  the 
feaft,  when  he  comes  to  view  the  guefls,  and  alfo,  in 
What  this  adorning  confifts. 

It  is  certainly  proper,  when  we  are  about  to  ap- 
pear at  this  marriage  Supper,  that, 

1.  We  have  on  a  wedding  garment;  fo  that, 
when  the  King  enters,  we  may  be  welcome  guefls  at 
his  table.  And,  next  to  the  precious  robe  of  the 
Mediator's  righteoufncfs,  the  befl  ornament  with 
which  we  can  appear,  is,  an 

Humble,  meek,  brokex,  and  contrite  heart. 
This  is  a  robe  which  fuits  every  one,  whether  he  be 
far  advanced  in  the  divine  life,  or  whether  his  pro- 
grefs  in  it  be  fmall.  This  humble,  meek,  and  con- 
trite frame  does  not  confift  in  our  having  a  view  of 
our  own  unworthinefs  -and  finfuhiefs,  or  in  having  a 
difcovery  of  tlie  grace  of  God  m  Chrift,  and  in  not 
daring  to  apply  it  to  ourfelves.  Whatever  keeps  the 
foul  back  from  embracing  that  grace,  and  makes  us 
itand  as  it  were  afar  off,  may  be  termed  unbelief:  for 
the  more  fmful  and  miferable  we  find  ourfelves,  the 
more  fit  objefts  are  we  of  free  grace. — 

3ut  we  mean  by  the  expreffion,  fuch  an  humble 


LECTURE   Xll.  161 

frame  by  which  the  foul,  feeing  the  precious  treafures 
of  grace  which  God  in  Chrift,  in  a  covenant  way, 
will  give  to  fuch  wretched  finners,  fmks  into  deep 
humiliation,  is  loft  in  wonder  and  adoration,  and 
with  Jacob,  exclaims, 

Gen.  xxxii.  10,  Lord,  I  am  not  zvorthy  of  the  leajl 
of  all  the  mercies,  and  of  all  the  truth,  which  thou  hafi 
fJiewed  unto  thy  fcrvant : 

And  with  David,  when  God  made  fuch  precious 
promifes  to  him  and  his  houfe, — 

Who  am  I,  0  Lord  God  !  and  what  is  my  houfe,  that 
thou  haf  hr ought  me  hitherto  ?  and  what  can  David 
fay  more  unto  thee  ?  for  thou.  Lord  God,  knowejl  thy 
fervant,  2  Sam.  vii.  18,  21.  He  was  fo  overwhelm- 
ed at  the  view  of  God's  goodnefs,  that  he  could 
fcarcely  find  words  to  exprefs  the  fenfe  he  enter- 
tained of  his  unworthinefs.  That  man  is  poffefled 
of  the  moft  grace,  who  is  moft  humbled  on  account 
of  what  he  hath  received  from  the  Lord.  To  be  in 
a  meek  and  lowly  frame  of  heart,  glorifies  God  in  the 
higheft,  and  therefore  cannot  but  be  moft  pleafing  to 
him  :  for.  Thus  faith  the  high  and  lofty  One,  who  inha^ 
hiteth  eternity,  whofe  name  is  holy,  I  dwell  in  the  high 
and  holy  place,  zoith  hiin  alfo  that  is  of  a  contrite  and 
humble  fpirit,  Ifai.  Ivii.  15.  He  is  alfo  fiiid  exprefsly, 
1  Pet.  v.  5,  to  give  grace  to  the  humble.  In  such  a 
frame  of  foul  it  is  abfolutely  neceffary  to  approach 
the  table  of  the  Lord  :  for  then,  and  then  only,  when 
the  foul  is  truly  humble,  can  it  be  expeded,  that  the 
Lord  will  reveal  himfelf  unto  it  in  his  love  and 
grace. 

2.  We  muft  not  only  be  adorned  with  an  humble 
frame  of  heart  v/hen  we  prepare  to  meet  the  Lord  in 
this  ordinance;  but,  that  we  may  be  acceptable 
guelis,  we  muft  have  our  faith  fixed  on  the  fulncfs, 


i6z  THE  PIOUS  COMMUNICANT. 

extent,  and  perfeftion  of  the  covenant  of  grace,  which 
God  oflFers  to  us  in  his  Son,  and  which  is  reprefented 
in  the  Lord's  Supper,  where  the  great  Redeemer 
Hands,  and  cries  to  all  who  are  made  willing,  Come, 
cat  of  my  bread,  and  drink  of  the  wine  which  I  have 
7ningled,  Prov.  ix.  5.  Behold,  the  fountain  of  my 
all-fufEciency  is  opened  for  you  :  Let  him  that  is 
athirfl  come,  and  whofdever  will,  let  him  take  the  waier 
of  life  freely.  Rev.  xxii.  17.  Look  unto  me;  in  me 
there  is  righteoufnefs  and  firength  for  you,  Ifai.  xlv. 
22,  24.  I  have  every  thing  which  can  fatisfy  your 
wants,  Prov.  viii.  18,  21,  Riches  and  honour  are  with 
7ne,  yea,  durable  riches,  and  righteoufnefs,  that  I  may 
caufe  thofe  that  live  me  to  inherit  fubflancc,  and  I  will 
fill  their  treafures. 

3.  Hath  the  believer  feen  this  fulnefs  offered  to 
him  ?  let  him  then  alfo  endeavour  to  have  his  hun- 
ger and  THIRST  after  Chrifl;  and  his  fulnefs,  ex- 
cited :  for,  if  this  fpiritual  food  is  taken  with  fatisfac- 
tion,  then  there  mull  be  an  holy  appetite  for  it.  Wc 
mufl  here  aft  juft  as  a  perfon  who  is  invited  to  fome 
grand  entertainment,  w^ere  the  moft  delicious  food 
will  be  fet  before  him.  ^uch  a  perfon  will  not  firfl 
go  and  feed  upon  common  fare,  and  come  full  to  the 
table  to  which  he  is  invited ;  but,  on  the  contrary,  he 
will  take  care  to  come  with  a  keen  appetite.  Thus 
too  the  mouth  of  faith  mufl  be  opened  wide,  that  the 
Lord  may  f  II  it,  Pf.  Ixxxi.  11.  He  flleth  the  hungry 
with  good  things,  Luke  i.  53. 

4.  Befidcs  this  hunger  and  thirit,  the  believer's 
CONFIDENCE  muft  be  excited,  that  he  may  ap- 
proach without  fear,  and  not  be  hindered  by  unbelief, 
or  alarmed  by  a  view  of  the  greatnefs  and  holinefs  of 
God  :  for  the  Lord  Jefus  not  only  fays,  /  love  you; 
but,  the  Father  himfelf  loveth  you,  John  xvi.  27.    A 


LECTURE  XIL  i^^ 

moment's  refle6lion  upon  this  declaration  cannot 
but  urge  us  to  approach,  and  to  fay,  "  Lord,  though 
"  thou  art  high  and  holy,  yet,  becaufe  thou  art  the 
"  God  of  love,  and  makeft  fo  free  an  offer  of  thyfelf, 
*'  we  come  to  thee  indeed  with  humility,  but  at  the 
"  fame  time  with  boldnefs  and  filial  confidence,  to 
"  receive  at  thy  hands  the  proffered  bleffmgs  of 
"  grace."  This  is  to  come  with  boldnefs  to  the  throne 
of  grace,  to  which  Paul  exhorts  the  Hebrews,  chap. 
iv.    1 6.' 

5.  As  a  perfon  who  is  about  to  meet  with  his  beft 
friend,  makes  every  preparation  to  receive  him  well, 
and,  brings  with  him  what  he  knows  will  be  moft  ac- 
ceptable to  him ;  fo  mufl  the  believer,  who  at  the  ta- 
ble wiflies  to  receive  Jefus,  alfo  endeavour  to  be  in 
that  frame  which  will  be  moll  agreeable  to  him.  But 
what  is  that  frame  ?  It  is  a  cordial  defire,  a  longing, 
an  inclination  of  heart  towards  the  Lord  Jefus.  Then 
is  the  foul  properly  exercifed,  when  it  can  fay,  "  O 
that  my  faith  may  be  in  fuch  lively  exercife,  that  I 
may  come  unto  Jefus  with  as  much  joy  as  I  can 
approach  unto  his  table ;  that  I  may  with  the  eye  of 
faith  look  upon  Jefus  with  as  much  fleadfaftnefs  as 
with  the  eye  of  my  body  I  can  behold  the  figns  ; 
that  I  may  with  the  feet  of  faith  run  towards  him, 
that  I  may  with  the  hand  of  faith  take  him,  and  be- 
come fo  united  to  him,  as  the  bread  and  wine,  when 
taken,  become  united  to  the  body.  Such  a  frame  of 
heart  is  agreeable  to  Jefus : — he  then  fees  that  the 
foul  is  truly  delighted  with  him. 

6.  Efpecially  we  rauft  have  our  love  to  God,  to 
the  Lord  Jefus,  and  to  all  the  faints,  excited  in  us  ; 
for,  in  the  Sacrament,  all  is  love,  that  is  exhibited 
to  our  view.  There  God  the  Father  reveals 
himfelf  as  the  God  of  love,  who,  from  pure  and  un- 


1 64  THE  PIOUS  COMMUNICANT. 

merited  love  from  eternity,  hath  determined  to  fend, 
and  in  time  hath  a6lually  fent  his  Son  into  the  world, 
and  offers  him  to  every  wounded  and  afflifted  foul. 
There  too  we  behold  Jesus  manifefting  himfelf  as 
one  who  hath  accomplifhed  the  work  of  love  to  fin- 
ners,  in  procuring  for  them  the  falvation  of  their 
fouls.  There  he  expofes  to  view  his  crucified  body, 
his  flied  blood,  his  wounds,  which  he  received  for 
the  falvation  of  finners.  There  we  behold  the  Spi- 
rit of  Love,  whofe  office  it  is  to  create  the  foul 
anew  in  Chrill,  JJiedding  abroad  the  love  of  God  in 
their  hearts.  Such  love  muft  furely  excite  in  the 
foul  a  return  of  love  to  God,  and  make  us  fay  with 
the  Pfalmift,  We  will  love  thee,  0  Lord  our  Jlrengthf 
Pfalm  xviii.  2. 

Yes,  we  muft  exercife  fellowftiip  and  love,  with 
the  faints  already  around  the  throne,  and  with  all 
the  believing  members  of  Chrift  who  are  flill  on 
earth,  as  forming  together  one  body,  and  as  thofe 
who  are  bound  to  each  other  by  the  ftrongeft  ties, 

7.  Laftly,  It  is  pleafmg  to  God,  to  fee  the  foul, 
having  its  love  thus  excited,  zealoufly  engaged  in 
feeking  after  holinefs,  and  approaching  the  table 
with  a  fmcere  and  determined  refolution  to  cleave 
to  the  Lord,  to  mortify  fin,  which  caufes  fo  great  a 
feparation  between  God  and  the  foul,  and  hence- 
forth to  become  more  fleadfaft  in  the  work  of  the 
Lord. 

See  thus  prefented  to  your  view,  as  briefly  as  was 
poffible,  the  feveral  points  which  we  thought  to  be 
necefTary  to  a  right  preparation  for  the  table  of  the 
Lord.  ^ 

We  muft  now  proceed  to  the  laft  point  affigned 
for  difcuffion,  which  was,  to  remove  fome  of  the  dif- 


LECTURE  XIL  ,6^ 

ficulties  which  may  be  raifed  againfl;  what  we  have 
faid  in  the  courfe  of  this  lefture. 

Thefe  are  of  two  forts :  either  thofe  which  are 
made  by  natural  men,  or  thofe  which  are  raifed 

by   TRUE    BELIEVERS. 

First. — Natural  men  will  raife  many  objec- 
tions againfl;  what  we  have  advanced  on  the  fubjeft 
which  has  been  under  confideration. 

1.  Some  will  fay,  "  Can  it  be  poffible  that  be- 
lievers now  are  called  to  perform  fo  many  fevere 
and  painful  duties,  feeing  they  live  under  the  New 
Teftament  difpenfation,  have  put  ofF  the  yoke  of 
bondage,  and  are  called  to  liberty  ?  This  appears  to 
be  oppofed  to  the  very  nature  of  the  new  covenant, 
which  requires  that  we  ferve  God  in  the  Spirit."  To 
this  obje6lion  we  reply, 

a.  They  who  thus  fpeak,  evidence  that  they  are 
no  true  Chrifl:ians,  and  that  they  flill  are  unacquaint- 
ed experimentally  with  what  it  is  to  ferve  God  in  the 
Spirit. 

b.  And  although  it  be  true  that  God  hath  deliver- 
ed his  people  from  the  yoke  of  bondage  which  had 
place  under  the  Old  Teftament,  believ^ers  are  not 
therefore  free  from  obligation.  O  no !  They  have 
taken  upon  them  willingly  the  delightful  yoke  of 
Chrift,  who  faid,  My  yoke  is  eajy,  and  my  burden  is 
light,  Matt.  xi.  28.  And  fo  far  from  confidering 
that  yoke  to  be  a  burden,  they  on  the  contrary  de- 
clare, that  it  is  all  their  defire,  joy,  and  comfort. 
They  know  that  his  comviandments  are  not  grievous, 
1  John  V.  3. 

2.  Others  fay,  "  Yes,  duties  muft;  be  performed, 
and  God  will  reward  us  on  account  of  them :  for  he 
is  a  rewarder  of  them  that  diligently  feek  him."  Pcr- 
fons  of  this  caft  reft;  upon  works  which  they  have 

Vol.  II.  Y 


1(56  THE  PIOUS  COMMUNICANT. 

done ;  and  this  root  of  bitternefs  is  deeply  implanted 
in  the  heart  of  every  natural  man. 

Bat  here  we  muft  obferve,  that  it  is  true  we  do 
not  aflert,  that  good  works  are  not  to  be  performed, 
as  fome  falfely  infinuate ;  but,  on  the  contrary,  we 
efteem  it  to  be  profitable,  yes,  abfolutely  neceffary, 
to  perform  them  :  but  there  is  a  great  difference  be- 
tween doing  them  in  our  own  ftrength,  and  in  the 
ftrength  of  the  Lord ; — between  doing  them  as  meri- 
torious, and  performing  them  frorh  the  principle  of 
love.  God  does  indeed  reward  bis  children  ac- 
cording to  'their  works,  but  not  for  their  works. 
The  reward  is  not  of  merit,  but  of  grace. 

3.  Others  again  go  to  the  other  extreme,  and  re- 
nounce WORKS  altogether:  faying,  •'  Becaufe  Chrift 
hath  done  all  that  was  to  be  done,  and  the  Spirit 
muft  apply  his  merits  to  our  fouls,  therefore  we 
have  nothing  more  to  do :  we  muft  fit  ftill,  and  let 
God  alone  work.  Befides,  man  is  altogether  impo- 
tent :  and  Paul  himfelf  teaches  us,  2  Cor.  iii.  5,  that 
we  are  not  fiifficient  to  think  any  thing  as  of  ourjelves, 
but  our  fujficiency  is  of  God." 

It  is  true — Neither  do  we  deny  that  man  is  an 
impotent  creature ;  nor  do  we  refufe  our  affent  to  the 
propofition,  "  that  God  muft  work  all  our  works  in 
us."  But  it  is  alfo  true,  that  he  obligates  us  to  ufe 
the  means.  We  cannot  of  ourfelves  do  any  thing  to 
advance  our  eternal  falvation.  And  yet  Paul  fays, 
Phil.  ii.  13,  Work  out  your  own  falvation  with  fear 
and  trembling,  to  teach  us  that  we  are  bound  to  give 
all  diligence,  and  ufe  our  utmoft  endeavours.  Were 
this  not  the  cafe,  the  doftrines  of  the  gofpel  might 
well  be  charged  with  leading  to  carelelfnefs  and  ii- 
centioufnefs. 

But,   SECONDLY,  God's  childi'cn  may  alfo  raife 


LECTURE  XII.  ,67 

many  obje6i:Ions  as  to  what  has  been  fpokon,  which 
we  muft  endeavour,  in  a  few  words,  to  obviate. 

Perhaps  many  may  fay,  "  Is  there  fo  much  re- 
quired for  a  fuitable  preparation  ?  We  know  not  that 
we  have  ever  been  prepared  in  a  right  manner;  and 
therefore  have  reafon  to  apprehend  that  we  have  ne- 
ver attended  the  Lord's  Supper  with  any  advan- 
tage." 

To  this  we  reply  in  general,  what  has  been  alrea- 
dy remarked,  that  we  would  not  bind  men  to  the 
obfervance  of  all  thefe  duties  as  abfolutely  neceffary, 
nor  do  we  affert  that  thofe  have  never  communed 
acceptably  to  God,  who  have  not  precifely  followed 
our  direftions — By  no  means.  Hath  God  awakened 
you,  and  in  fome  other  way  been  preparing  your 
hearts  ?  praife  him  for  it;  and  let  not  diflrefling  fear 
affli^l  you. 
^  Or,  perhaps  your  circumftances  have  been,  or  are 
at  prefent,  fuch  as  to  prevent  you  from  complying 
with  all  the  directions  which  have  been  given.  Vou 
are  deftitute  either  of  a  fufficient  knowledge  of  divine 
Uu.ths,  or,  having  not  yet  been  long  on  the  way  of 
life,  you  have  as  yet  but  little  experience.  If  this 
be  fo,  then  the  Lord  requires  it  not  of  you.  A  fa- 
ther will  not  be  difpleafed  with  his  child  that  is  juft 
beginning  to  learn,  becaufe  he  cannot  do  as  much  as 
one  that  is  more  advanced  ;  but  is  fatisfied  with  him 
if  he  only  find  a  fincere  i:iclination  to  comply  witii 
his  requifitions.  Thus,  the  Lord  does  not  require 
of  you  as  much  as  of  thofe  who  have  made  farther 
progrefs  in  the  divine  \\^q.  But  if  there  he  a  willing 
mind  he  accepteth  us,  not  according  to  what  xuc  have 
not,  but  according  to  what  we  have. 

Or,  it  may  be  that  you  are  involved  in  much 
CARE  and  BUSINESS,  fo  that  you  cannot  fpare  fo 


1 68  THE  PIOUS  COMMUNICANT. 

much  time  for  preparation  without  interfering  with 
your  neceffary  temporal  concerns.  To  attend  to 
thefe  is  doubtlefs  your  duty  :  but  if  in  the  midft  of 
them  your  hearts  go  out  to  God,  you  may  be  ac- 
ceptable in  his  fight. 

Others  will  probably  fay,  "  We  have  indeed  ta- 
ken time  for  preparation ;  we  have  repeatedly  retired 
in  fecret ;  we  commenced  the  work ;  but  found  our- 
felves  fo  unqualified  to  progrefs  in  it,  that  we  pro- 
ceeded no  farther." 

But,  we  aCk  you,  is  not  condu6l:  like  this  extreme- 
ly unreafonable  ?  Shall  a  difciple  who  is  juft  begin-r 
ning  to  learn,  becaufe  he  cannot  immediately  per- 
form the  tafk  his  mafter  has  affigned  him,  quit  it 
altogether,  and  fay,  "  I  will  defift,  and  make  no  fur- 
ther trial  ?"  or  will  he  not  rather  try  again  and  again, 
until  he  acquire  the  habit  of  learning  ?  And  is  it  rear 
fonable  for  you,  becaufe  every  thing  does  not  fucceea 
to  your  wifhes,  immediately  to  ceafe  attempting  to 
prepare  to  meet  your  God  ?  No:  but  rather  perfe- 
vere  in  that  work ;  and,  affifted  by  divine  grace,  you 
will  find  yourfelves  more  and  more  qualified  to  pro- 
ceed in  it,  to  your  unfpeakable  advantage. 

Others  will  perhaps  fay,  ^'  We  have  often  engaged 
in  preparation  for  the  holy  Supper,  and  we  appeared 
to  be  making  progrefs  ;  we  read,  we  prayed,  we  me- 
ditated ;  but  it  was  more  the  work  of  the  head  than 
of  the  heart ;  for  we  were  fo  inaftive  and  dull,  as  if 
there  were  no  life  in  us.  And  therefore  we  think  it 
beft  for  the  future  to  omit.it  altogether." 

Bat,  how  unwifely  would  you  a6l !  This  maybe 
the  cafe  with  your  praying  too.  Row  often  does  it 
hajj'pen,  that  you  cannot  pray  with  that  life  and  fer- 
vour which  you  would  defire :  Will  you  therefore 
leave  off  D^-^y^r<r  ?    Js  :'t  not  better  to  pray  with  lefs 


LECTURE  XII. 


169 


life  and  ardour  than  not  to  pray  at  all?  A61:  the 
fame  part  in  regard  to  preparing  for  the  Lord's  Sup- 
per. Let  it  be  to  you  a  caufe  of  forrow,  that  you 
are  fo  fpiritlefs"  when  engaged  in  it.  But  fuffer  not 
yourfelves  to  be  bjtfiled.  Go  with  that  cold  and  life- 
lefs  heart  to  God,  and  fay  ;  "  Lord,  thou  art  our  wit- 
nefs,  what  our  inclinations  were  :  thou  knoweft;  that 
our  wifhes  were,  to  have  been  more  lincerein  the  work; 
but  thou  haft  not  been  pleafed  to  fend  the  fweet  in- 
fluences of  thy  Spirit  into  our  fouls.  We  leave  the 
work  with  thee.  Pardon  what  thine  holy  eyes  have 
feen  amifs  whilft  we  have  been  engaged  in  perform- 
ing it."  Perhaps  the  Lord  may  meet  you  at  his 
table,  either  now  or  at  fome  future  time;  and  even 
though  this  {hould  not  be  the  cafe,  let  it  be  your 
conftant  ftudy  to  continue  faithful  in  duty. 
-*^JDo  you  ftiU  objeft  and  fay,  "  If  we  engage  in  pre- 
^ration,  and  are  fo  faint  and  lifelefs  that  we  can  find 
no  fatisfaftion  in  it,  but  inftead  of  affording  com- 
fort, it  occafions  diftrefs ; — feeing  the  Lord  looketh 
on  the  heart,  and  if  that  be  not  right,  nothing  that 
we  do  can  be  acceptable  to  him." 

It  is  true,  the  heart  is  principally  to  be  attended  to 
in  duty  ;  and  the  work  of  preparation  is  both  agreea- 
ble and  eafy,  if  we  cordially  engage  in  it :  but  if,  on 
the  other  hand,  this  be  not  the  cafe,  let  it  not  tend 
to  diftrefs  and  alarm  you,  who  thus  complain ;  for 
your  very  complaint  is  an  evidence  that  you  cannot 
reft  in  any  external  duties,  and  that  you  are  not  fa-r 
tisfied  unlefs  your.hearts  be  wholly  engaged  in  them. 
Yes,  from  your  complaint  it  appears,  that  the  chief 
defire  of  your  fouls  was,  and  now  is,  to  have  fellovv^- 
Jhip  with  God.  Continue  then  in  the  ufe  of  meafts, 
depending  on  the  Lord  for  his  blefBng.  It  often 
happens,   that  we  begin  with  a  dull  and  fluggilh 


170  THE  PIOUS  COMMUNICANT. 

frame,  but  as  we  proceed  we  become  more  lively  and 
animated.  And  though  it  may  be  otherwife,  let  nc^ 
your  confidence  be  fliaken ;  much  lefs  abfent  yaur- 
felves  from  the  table  of  the  Lord.  Follow  the  exam- 
ple of  the  woman  of  Canaan,  who,  though  Jefus 
once  and  again  feemed  to  rejefl  her  fuit,  ftill  perfe- 
vered  in  her  requeft  until  flie  obtained  this  teflimony 
from  him,  0  woman,  great  is  thy  faith  !  Thus  muft 
you  alfo  perfevere  in  faith — This  will  be  well  pleaf- 
ing  to  the  Lord.  Do  you  find,  that  at  beft  you  ex- 
ercife  it,  like  your  other  duties,  very  imperfeftly  ? 
enter  this  important  circumflance  in  the  diary  of 
your  experiences.  It  will  probably  tend  to  keep  you 
from  pride,  when  to  your  other  deficiencies  you  be- 
hold this  annexed.  Go  therefore  to  the  ordinance : 
prefent  yourfelves  to  God,  and  to  the  Lord  Jefus;, 
juft  as  you  are  :  at  your  peril,  (lay  not  away.  ^- 
hold,  the  Lamb  of  God,  who  was  slain  for  your  fiSj 
ftands  already  at  his  table,  and  reaches  out  to  you 
the  fceptre  of  his  grace  and  favour — Touch  it  with  a 
holy  boldnefs.  Who  can  tell  but  he  may  now  make 
peculiar  manifeftations  of  his  love  and  faithfulnefs  to 
your  fouls. 

May  the  Eternal  himfelf  by  his  Spirit  teach  you 
and  qualify  you  for  every  good  work,  and  make  you 
to  tafte  that  he  is  good;  and  whilft  you  are  feeking 
to  be  prepared  to  hold  communion  with  him  here  in 
grace,  may  he  prepare  you  for  the  marriage  fupper 
of  the  Lamb  in  glory :  there  you  will  never  com- 
plain of  languor  or  of  dulnefs  :  but  will  always  re- 
joice in  him,  in  the  moft  lively  experience  of  his. 
divine  love. 

AMEN. 


C    ^71    ] 


THE 


PIOUS    COMMUNICANT. 
Lecture  XIII. 

ON  THE  CONDUCT  NECESSARY  TO  BE  OB- 
SERVED BY  THE  PEOPLE  OF  GOP,  ON  A 
COMMUNION  SABBATH. 


JlIAVING,  in  the  preceding  leclure,  exhibited  the 
rilanner  in  which  a  Chriflian  ought  to  be  prepared 
for  an  approach  to  the  table  of  the  Lord,  we  now 
proceed  to  confider  the  conduct  proper  to  be  ob- 
ferved  by  the  behever  on  the  day  on  which  the  holy 
Supper  of  the  Lord  is  adminiftered.  And  in  doing 
this,  we  fliall, 

1.  Make  fome  previous  admonitory  remarks;  and, 

2.  Then  confider  the  fubjeft  itfelf;  or,  in  other 
ivords,  point  out  what  that  condu6l  is  which  is  pro- 
per to  be  obferved  on  a  communion  fabbath  by  thofe 
who  are  about  to  approach  the  table  of  the  Lord. 

First.    We  remark, 

1.  That  the  children  of  God  ought  to  be  on  their 
guard  left  they  come  forward  in  a  careless  and 
INCONSIDERATE  manner,  without  a  becoming  re- 
verence of  mind,  or  a  due  fenfe  of  the  Iblemnity  of 
the  ordinance.  When  we  have  to  do  with  the  God 
of  heaven  and  earth,  we  muft  watch  the  heart  with 

Vol.  n.  Z 


i-ji  THE  PIOUS  COMMUNICANT. 

peculiar  attention,  fee  that  it  be  not  led  aftray  by  the 
various  obj e6ls  which  prefent  themfelves,  and  be 
careful  not  to  approach  merely  from  cuftom.  The 
words  of  Solomon  are  applicable  to  this  point,  Ec- 
clefiaftes  v.  i,  Keep  thy  foct  -when  thou  goeji  into  the 
houfe  of  God.  In  drawing  near  to  the  table,  we  muft 
feek  to  be  divefled  of  earthly-mindednefs,  and  be  on 
our  guard  left,  by  the  wandering  of  our  thoughts, 
we  lofe  thofc  difpofitions  of  mind  with  which  we 
ought  to  appear  before  God,  when  we  take  our  feats 
at  the  Redeemer's  table. 

2.  As  it  is  improper  to  approach  the  table  in  a 
carelefs  manner,  fo  we  muft  guard  againft  undue 
AND  DisTRACTixG  FEAR.  Many  reflect  too  much 
upon  the  greatness  of  the  work,  look  upon  God 
in  his  majefty  and  holinefs  alone,  and  confider  no- 
thing in  themfelves  but  their  own  unworthinefs  and 
unfitnefs.  "  O  \"  fay  they,  "  can  fuch  finful  worms 
of  the  duft  prefume  to  hold  communion  with  God  ? 
Certainly  not."  Hence  it  is,  that  fo  many  look  to  a 
communion  fabbath  with  a  kind  of  fecret  dread,  as  if 
ihey  were  then  to  appear  before  God  as  their  Judge: 
and  hence  it  is,  that  their  confidence  is  fhaken. 
But  thus  to  confider  a  communion  fabbath,  is  erro- 
neous in  the  extreme.  The  unconverted  and  incon- 
fiderate  (inner  may  indeed  fear  and  tremble,  while 
he  approaches  without  a  due  impreftion  of  the  fo- 
lemnity  of  the  ordinance;  for  God  will  not  be  mocked. 
Let  him  refle6l  upon  the  cafe  of  Nadab  and  Abihu. 
Thofe  who  thus  come  to  the  table,  eat  and  drmk  judg- 
mcnt  to  themfelves. 

But  thou,,  believer,  haft  no  reafon  to  fear  on 
this  account.  We  would  not,  however,  that  thou 
ftiouldft  approach  without  a  becoming  awe,  arifing 
from   a  view   of   the   sireatnefs   of   God.     But  this 


LECTURE  XIII.  ,.3 

fliould  not  impede  thy  confidence  and  thy  joy.  Hafl; 
thou,  when  engaged  in  preparing  for  the  Lord's  Sup- 
per, examined  thy  heart  ?  Muft  thou  not  acknow- 
ledge, that  thou  haft  obtained,  in  fome  mcafure,  that 
temper  which  the  Lord  requires,  and  that  thy  heart 
is  inchned  to  feek  him  in  truth  ?  In  fuch  cafe,  thou 
muft  view  this  facrament  as  a  joyful  feaft,  at  which 
the  full  bounties  of  grace  are  olFered  to  thee, — at 
which  a  triune  God  appears  defcending  from  hea- 
ven,— the  Father  manifefting  himfelf  in  his  ever- 
lafting  love,  in  the  miflion  of  his  Son, — the  Son* 
exhibiting  himfelf  as  the  furety  and  mediator,  who 
hath  given  himfelf  to  the  death  of  the  crofs  for  thee, 
and  as  the  merciful  High-Prieft,  who  will  meet  thee 
in  love,  and  who  tenders  himfelf  in  all  his  oftices  to 
thee,  faying,  Look  unto  me :  open  thy  mouth  wide,  I  will 
Jill  it, — and  the  Holy  Ghost  prefenting  himfelf 
ready  to  take  thy  hand  and  put  it  into  the  hand  of 
Chrift,  and  thus  to  unite  thee  to  him  in  the  clofeft 
bonds  of  friendfhip  and  aff"e61;ion,  who  will  apply 
the  benefit  of  his  death  to  thee,  and  feal  internally  to 
thy  foul  all  that  which  the  external  figns  reprefent. 
When  thou  thus  contemplateft  the  ordinance  of  the 
Supper,  unbecoming  fears  ought  to  ceafe,  and  ftrong 
and  ardent  defires  of  approaching  to  thy  Saviour  God 
fucceed. 

3.  Again,  on  a  communion  fabbath,  be  advifed  to 
engage  in  the  folemn  bufinefs  of  that  day  in  an  or- 
derly manner.  It  often  happens,  that  the  people 
of  God  are  at  a  lofs  what  firft  to  do  on  that  day ; — 
whether  to  read,  to  pray,  to  fi ng,  or  to  be  engaged  in 
holy  meditations  in  fecret.  And  while  they  engage 
in  either,  Satan  their  fubtil  enemy  feeks  to  draw  off 
the  heart,  and  incline  the  mind  to  engage  in  fome 
different  work*     Let. them' not,  however,   be  indu- 


174  THE  PIOUS  COMMUNICANT. 

cnced  by  his  fuggeflions,  but  perfevere  in  doing  that 
firfl  to  which  God  has  mod  inclined,  their  hearts, 
and  follow  the  guidance  of  the  Holy  Spirit.  Does 
he  difpofe  them  to  commence  the  exercifes  of  the 
day  with  thankfgiving  or  prayer,  with  finging  or  ho- 
ly meditation  ?  it  is  well,  if  it  but  ferve  to  bring  the 
foul  into  a  fuitable  frame. 

4.  We  mufl;  guard  againft  being  employed  in  fo 
MANY  things,  as  (if  we  may  be  allowed  the  expref- 
fion)  not  to  afford  an  opportunity  for  the  divine 
zgQncy.  The  people  of  God  fometimes  experience 
fomething  like  a  defire  of  producing  in  themfelves 
that  frame  of  mind  which  God  requires.  It  is  true, 
we  muft  ufe  all  diligence  in  order  to  meet  God  in  a 
right  manner;  but  it  mufl:  not  be  in  our  own  ftrength, 
as  has  before  been  fhewn.  We  mufl:,  having  ufed  all 
the  means,  keep  ourfelves  near  to  the  Lord,  and 
watch  what  frame  it  will  pleafe  him  to  produce  in 
us.  He  knows  befl:  what  is  moft  plealing  to  him- 
felf,  and  what  fuits  us  befl:,  and  is  mofl:  neceflary  for 
us.  And  befides,  whilfl:  we  are  looking  at  our  own 
frames,  we  often  fee  that  the  chief  objeft  of  the  facra- 
ment  is  lofl;,  viz.  to  ftiew  forth  the  death  of  Chrifl;, 
and  to  do  it  in  remembrance  of  him.  If  this  en- 
groffed  a  fufficient  degree  of  our  attention,  our  cold 
hearts  would  be  inflamed  with  love  divine, — a  frame 
of  fpirit  ever  pleafmg  to  our  bleifed  Lord. 

5.  We  mufl;  further  remark,  laflly,  that  God's 
people  mufl;  not  think  that  the  fruit  and  bleflTmg  of 
the  ordinance  depend  Io  much  upon  their  good 
FRAMES,  as  upon  the  influences  of  the  Holy  Spirit. 
When  we  may  conceive  ourfelves  to  be  leaft  pre- 
pared, and  quietly  wait  upon  the  Lord,  then  it  is 
often  found  that  the  greatefl;  blefllng  is  experienced. 
Eat  when,  oa  the  contrary,  we  think  ourfelves  well 


LECTURE  Xlir.  ,75 

prepared  to  approach,  and  reft  upon  this,  then  we 
may  frequently  find  the  heart  dull  and  lifelcfs,  and 
the  Lord  at  a  diftance.  Thus  Jehovah  Ihews,  that 
he  is  a  fovereign  God,  and  that  every  blefting  de- 
pends on  him.  Means  are  ours,  but  fuccefs  is  from 
the  Lord. 

Having  made  thefe  previous  remarks,  we  now  go 
on  to  the  main  point  of  which  we  w^ere  to  treat,  viz. 
To  SHEW  particularly  the  conduct  fuitable  to  be 
obferved  by  the  people  of  God,  on  a  communion 
fabbath. 

We  would  not  have  any  one  to  think,  that  if  he 
fail  in  the  obfervance  of  any  of  the  direQions  now  to 
be  given,  that  therefore  he  does  not  go  aright  to  the 
table.  What  we  fhall  here  offer  is  only  by  way  ot 
advice  ;  and  if  it  pleafe  the  Lord  to  lead  you  in  fome 
other  way,  that  muft  be  purfued. 

To  fhew  then,  how  believers  fhould  conduct  them- 
felves,  from  the  commencement  to  the  clofe  of  a  fa- 
cramental  fabbath,  we  will  obferve  the  following 
order;  Ihewing, 

1.  What  is  to  be  done  in  the  morning,  before 
we  leave  our  houfes  ; 

2.  What  we  ought  to  do,  when  leaving  our  houfes 
to  enter  into  the  houfe  of  God  ; 

3.  How  we  ought  to  deport  o  ufelves  in  the  time 
of  divine  fervice  ; 

4.  How  we  ought  to  be  exercifcd  whilft  the  form 
of  the  adminiftration  of  the  Lord's  Supper  is  read; 

5.  How  we  fliould  be  employed  in  drawing  near 
to  the  table ; 

6.  And  laftly,  what  we  have  to  do,  after  arifing 
from  the  table,  in  returning  to  our  houfes,  and 
throughout  the  remainder  of  the  day. 

Under  thefe  fix  particulars,  every  thing  neceflary 


176  THE  PIOUS  COMMUNICANT. 

to  be  obferved  on  this  folemn  occafion  may  be  com- 
prehended. 

Let  us  then  confider,  first,  what  the  communi- 
cant is  to  do  on  the  communion  morning,  before  he 
leaves  his  houfe. 

Firft,  we  obferve,  that  he  fhould  arife  from  his  bed 
not  too  early  nor  too  late.  Not  too  early,  left 
through  the  day  he  be  unfit,  by  reafon  of  drowfmefs, 
for  the  difcharge  of  the  folemn  duties  required.  As 
long  as  we  are  upon  earth  we  have  bodies  which  are 
fluggifh;  and  becaufe  our  fouls  are  fo  intimately 
united  to  them,  they  are  apt  to  be  aflFefted  by  their 
languor  and  inactivity ;  and  therefore  the  body  re- 
quires necefTary  repofe.  Nor  mufl  he  rife  too 
LATE,  as  if  there  were  no  danger  of  his  being  ftrait- 
ened  for  time  to  make  the  neceflary  preparations  for 
this  folemnity. 

Having  rifen  in  due  time,  he  muft  feek  to  keep 
his  thoughts  from  wandering;  and  to  this  end  he  will 
naturally  refled,  "  This  is  the  day  the  Lord  hath  made; 
in  it  I  will  rejoice.  This  is  the  day  on  which  I  may 
hold  the  neareft  communion  on  earth  with  the  God  of 
heaven,  and  folemnly  renew  my  covenant  with  him." 

When  he  beholds  the  fun  of  nature  rifing  to  en- 
lighten the  face  of  the  earth,  his  heart  fhould  breathe 
forth  its  ardent  defires  that  the  Sun  of  Righteoufnefs 
might  arife  to  his  foul,  with  healing  in  his  wings. 

While  he  puts  on  his  raiment,  he  may  refleft  on 
the  garment  of  falvation  and  the  7-obe  of  righteoufnefs, 
the  true  wedding  garment  which  makes  the  foul  ac- 
ceptable in  the  fight  of  God. 

While  he  wafhes  his  body,  let  him  by  faith  flee  to 
the  blood  of  Jefus,  which  cleanfcth  from  all  fin. 

It  will  then  be  proper  for  him  to  engage  in  the 
SECRET  duties  of  religion  ;  fiich  as  reading  a  portion 


LECTURE  XIII.  ,77 

of  the  word  of  God,  and  meditation,  either  on  thofe 
points  in  general  which,  in  his  preparation  for  the  or- 
dinance, have  been  the  fubject  of  his  reflexion,  viz. 
God  in  his  glory,  Chrift  in  his  fulnefs,  and  the  co- 
venant of  grace  with  its  bleffing ; — or,  more  particu- 
larly, on  the  fufFering  and  death  of  the  Lord  Jefus, 
and  the  great  privilege  which  he  expefts  to  enjoy,  of 
holding  fellowfhip  with  God,  with  the  fpirits  o^  jujl 
men  made  perfcEt,  already  around  the  throne,  and 
with  all  the  faints  compofing  the  church  militant  on 
earth,  and  of  having  a  prelibation  of  the  blelTednefs 
which  fhall  be  enjoyed  by  the  people  of  God  in 
glory,  who  participate  of  the  marriage  fupper  of  the 
Lamb. 

Such  meditations  are  neceffary,  becaufe  it  may  hap- 
pen that  the  foul,  which  may  have  been  much  enli- 
vened in  its  preparatory  exercifes,  may  now  find  itfelf 
under  much  deadnefs,  and  ready  to  complain,  "  My 
aftivity  is  fadly  abated ;  my  ardour  is  gone."  Now 
nothing  will  tend  more  to  reftore  that  frame  of  mind 
which  is  fo  much  to  be  defired,  than  a  recolledion 
of  thofe  truths  which  God  had  before  made  inftru- 
mental  of  producing  thofe  lively  impreflions,  the 
want  of  which  are  now  lamented. 

The  pious  communicant  ought  next  to  engage  in 
devout  THANKSGIVING  and  fervent  prayer. 

1.  In  devout  thanksgiving  for  the  opportuni- 
ty which  God  is  giving  him,  of  going  vp  to  his  houfe 
-with  the  multitude  that  keep  holy  day,  not  only  to  be 
inftrufted  in  his  ways,  but  even  to  fit  with  the  King 
himfelf  at  his  table:  to  be  abundantly  fati^Jicd  with  the 
fatnefs  of  his  houfe,  and  to  drink  of  the  rivers  of  his 
pleafure;  that  he  may  again,  before  God,  angels,  and 
men,  profefs  to  be  the  Lord's;  that  he  will  cleave  to 
him,  and,  in  virtue  of  the  offering  of  his  Son  Jefus, 


178  THE  PIOUS  COMMUNICANT. 

covenant  with  him;  yea,  that  he  may  receive  the 
pledges  of  the  love  of  God  from  his  hands,  and  hold 
intimate  communion  with  him. 

2.  Fervent  prayers  muft  be  joined  to  thankf- 
giving.  Thefe  muft  be  according-  to  the  peculiar 
frame  and  fituation  in  which  the  believer  is.  Efpe- 
cially  the  pious  communicant  muft  pray,  that  his  foul 
may  be  animated ;  that  he  may  meet  with  the  Lord 
with  a  fuitable  preparation  of  heart ;  that  his  hunger 
and  thirft,  his  faith  and  love,  his  hope,  and  every 
Chriftian  grace,  may  be  in  lively  exercife ;  that  his 
heart  may  burn  with  love .  towards  all  his  fellow 
Chriftians  that  fhall  fit  down  with  him  at  the  fame 
table,  and  participate  of  the  fame  bread  and  wine  ; 
and  that  the  Lord  would  meet  with  him  in  love, 
reach  out  his  fceptre  of  mercy,  and  fpeak  peace  unto 
him ;  that  he  would  enable  his  miniftering  fervants 
to  addrefs  his  people  in  fuch  a  manner  as  may  beft 
tend  to  awaken  in  them  aff"eftions  fuitable  to  this  fo- 
lemnity ;  and  that  his  Holy  Spirit  might  ftied  abroad 
fuch  divine  influences,  that  every  foul  may  be  water- 
ed with  grace,  as  the  earth  with  the  dew  and  rain  of 
heaven. 

Above  all,  the  pious  communicant,  thus  engaged 
in  fecret  prayer,  ought  voluntarily  and  without  re- 
ferve,  to  devote  himfelf  afrefh  to  the  Lord,  refolving 
that  he  will  be  his,  and  only  his  for  ever :  for  the 
beft  evidence  to  ourfelves  of  our  fincerity  in  publicly 
giving  our  hand  to  the  Lord,  is  this,  that  we  have 
done  it  previoufly  in  private,  when  there  was  no 
other  witnefs  befides  God  and  our  own  fouls. 

Beloved  !  when  God  enables  us  thus  to  aft  in 
the  morning  of  a  communion  fabbath,  words  can- 
not exprefs  how  pleafmg  it  is  to  him ;  nor  can  we 
tell  wliat  returns  he  may  make  to  us  by  ftiedding 


LECTURE  Xlll.  ,79 

abroad  his  love  in  our  hearts;  and  even  though  we 
fhould  not  receive  any  extraordinary  communications 
of  grace  at  the  time,  yet  we  may  glorify  God  by  ear- 
neftly  feeking  his  face,  and  manifefling  that  we  are 
anxious  for  his  blefling,  and  that  we  eileem  his  fa- 
vour to  be  life,  and  his  loving -kindnefs  to  be  better  than 
UJc. 

As  this  is  the  duty  of  every  individual  perfonally, 
fo  it  will  be  proper  for  heads  of  families,  and  other 
fuitably  qualified  perfons,  to  employ  the  remaining 
time  in  the  morning,  in  reading  a  portion  of  the  word 
of  God  together,  and  in  focial  prayer ;  and  as  a  com- 
munion fabbath  is  a  particular  feafon  for  holding 
Chriflian  fellowfhip,  they  ought  to  pray,  not  only 
for  thofe  who  are  prefent,  but  for  abfent  Chriflian 
friends,  efpecially  for  their  minifters,  that  God  would 
enable  them  to  difcharge  the  duties  of  the  day,  to  his 
glory,  and  the  edification  of  his  people;  that  he 
would  blefs  the  congregation,  fatisfy  his  children 
luith  the  fatnefs  of  his  honfe,  and  caufe  them  to  drink 
abundantly  of  thofe  flreams  which  flow  from  the 
fountain  opened  to  the  houfe  of  David  and  the  inhabi- 
tants of  Jerufaleiti  for  fin  and  uncleanncfs. 

Thefe  duties  being  performed,  either  alone  or  with 
the  family,  the  communicant  ought  carefully  to  pre- 
ferve  a  calm  and  compofed  frame  of  mind,  guarding 
againft  any  thing  which  may  tend  to  divert  the  mind 
from  God  and  the  approaching  folemnity.  We  have, 
my  brethren,  treacherous  hearts,  an  implacable  ad- 
verfary,  and  it  is  not  eafy  to  tell  how  trifling  an  in- 
cident may  lead  us  aftray  :  we  therefore,  on  fuch  an 
occafion,  have  the  flrongefl  motives  to  urge  us  to 
vigilance. 

Are  pious  communicants  thus  to  conduct  on  the 
morning  of  a  facramental  fabbatli  ;' — let  us   now,   in 

Vol.  II.  A  ii 


iSo  THE  PIOUS  COMMUNICANT. 

the  SECOND  place,  confider  what  ought  to  be  their 
conduft  when  they  proceed  from  their  own  houfes 
to  the  houfe  of  God. 

1.  Their  raiment  Ihould  be  plain  and  de- 
cent, divefted  of  fplendour  and  gaiety.  Too  great 
an  attention  to  the  decoration  of  our  perfons,  when 
we  enter  into  the  prefenee  of  the  moft  high  God, 
and  when  we  are  about  to  fit  with  the  meek  and 
lowly  Jefus,  at  his  table,  is  very  unbecoming,  in- 
compatible with  true  humility,  and  ofFenfive  ta 
Chriftian  brethren.  Hence,  our  apparel  fhould  be 
modeft,  and  fuch  as  would  indicate  that  we  are 
what  we  profefs  to  be,  the  humble  followers  of  the 
Lamb.  It  is  not  required,  however,  that  our  drefs 
be  below  our  rank  and  condition.  Every  one  fhould 
appear  agreeably  to  the  ftation  in  which  God  hath 
placed  him.  Do  any  move  in  the  higher  walks  of 
life  ?  let  them  adorn  themfelves  richly,  but  with  a 
becoming  fimplicity.  l>o  they  belong  to  the  lower 
claffes  of  fociety — yea,  are  they  among  the  poor  and 
needy — and  are  their  bodies  clothed  with  the  meaneft 
garments,  provided  they  be  clean  and  decent  ?  let 
them  not,  on  this  account,  keep  back  from  the  table. 
God  looketh  upon  the  heart.  If  that  be  enriched  with 
grace,  it  is  acceptable  in  his  fight.  If  communicants 
be  but  poor  in  fpirit,  God  will  look  with  compla- 
cency upon  them,  whatever  may  be  their  exterior 
garb. 

2.  As  pious  communicants  proceed  from  their 
homes  to  the  place  of  public  worfhip,  let  them  be 
careful  to  maintain  a  composed,  humble,  and 
TRANQUIL  frame;  and  to  this  end  avoid,  as  much 
as  poffible,  all  converfation  with  thofe  they  meet, 
efpecially  fuch  as  would  lead  the  mind  aftray.  Let 
them  ailb  be  on  tlicir  guard  agaiult  permitting  their 


LECTURE  Xlir.  ',fi 

eyes  to  rove  abroad.  By  idle  converfation,  and  an 
attention  to  external  objeds,  we  are  in  great  dan- 
ger of  having  our  hearts  drawn  off  from  things  hea- 
venly and  divine.  As  we  cannot,  at  the  fame  time, 
contemplate  different  objefts,  it  is  certain,  that  if  our 
attention  be  direfted  to  things  temporal,  thofe  which 
are  fpiritual  will  efcape  our  view ;  and  Satan,  who  is 
an  artful  foe,  improves  every  opportunity  to  miflead 
us.  He  places  himfelf  in  the  midft  of  us,  when  wc 
appear  in  the  prefence  of  the  Lord,  and  it  is  a  matter 
of  perfect  indifference  to  him  by  what  means  he  di- 
verts us  from  duty.  It  will  therefore  be  expedient, 
in  the  prefent  cafe,  to  keep  ourfelves  collefted  within 
ourfelves,  without  paying  any  further  attention  to 
.others  than  what  common  courtefy  requires. 

3.  Departing  from  their  houfes,  pious  communi- 
cants may  very  applicably  call  to  mind  the  words  of 
.David,  Pf.  xlv.  10,  Hearken,  0  daughter,  and  in- 
-line thine  ear :  forget  aljo  thine  oxvn  people  and  thy 
father  s  hoife :  fo  Jhall  the  king  greatly  defre  thy 
beauty — And  fay,  "  As  we  leave  our  houfes,  fo  it  is 
the  defire  of  our  hearts  to  leave  our  fins  behind  us  : 
as  Ifrael  left  Egypt,  and  Lot  left  Sodom  without 
looking  back,  we  would  forfake  all  worldly  cares, 
and  employ  ourfelves  in  feeking  thofe  things  which 
are  above." 

But,  THIRDLY,  let  US  enquire  how  pious  commu- 
nicants fliould  deport  themfelves  during  the  per- 
formance of  DIVINE  fervice. 

1.  Let  them  repair  in  feafon  to  the  hou fc  of  God, 
that  they  may  engage  in  his  worfhip  from  its  com- 
mencement. To  the  fhame  of  many  be  it  fpoken, 
that  the  finful  cuftom  obtains,  as  well  on  communion 
fabbaths  as  on  ordinary  occafions,  of  appearing  at  a 
late  hour  in  the  courts  of  the  Lord ;  as  if  they  con- 


i82  THE  PIOUS  COMMUNICANT. 

ceived,  that  what  precedes  the  fermon  conftitutes  no 
part  of  divine  worfliip.  We  are  aware  that  fome, 
whofe  families  are  large,  may  be  prevented ;  and  in 
fuch  it  may  be  pardonable :  but  many  alfo,  from 
mere  cuftom,  and  with  defign,  enter  not  within  the 
houfe  of  God  until  the  minifter  has  commenced 
fpeaking.  Such  conduft  not  only  deprives  the  per- 
fons  themfelves  of  the  preceding  parts  of  the  fervice, 
but  tends  to  difturb  others,  and  therefore  is  highly 
unbecoming,  yea,  fmful,  and  fhould  be  amended, 
efpecially  on  a  communion  fabbath. 

2.  Having  entered  into  the  houfe  of  God,  and  be- 
ing feated,  let  pious  communicants  guard  againft  Gve- 
ry  fpecies  of  affectation;  fuch  as  hanging  down 
the  head,  diftorting  the  countenance,  audible  fighs, 
and  the  like.  This  is  oflFenfive  to  others,  and  is  not 
pleafmg  to  God.  We  cannot  here  refrain  from  re- 
marking, with  the  pious  and  celebrated  Brahel,  when 
fpeaking  on  this  fubjeft, — "  Be  afhamed,"  fays  he, 
"  of  that  affeftation,  which  favours  fo  much  of  hy- 
"  pocrify,  and  is  difagreeable  both  to  the  pious  and 
*'  ungodly."  No,  beloved,  the  Lord  regards  the 
heart.  Every  kind  of  afFeftation  proceeds  often  more 
from  habit  than  from  the  affeftions  of  the  heart. 

But  we  would  not  be  underftood  to  fpeak  againft 
a  grave  and  ferious  deportment ;  nor  would  we  infi- 
nuate,  that,  under  lively  impreiTions  of  divine  truth, 
it  is  unbecoming  to  difcover  any  fenfible  emo- 
tions. On  the  contrary,  when  thefe  are  fincere  and 
una£Fe£led,  they  may  have  the  happy  tendency  of 
exciting  the  afFcftions  of  others.  We  only  fpeak 
againft  that  kind  of  afte£tation  with  which  the  world 
and  even  the  pious  themfelves  are  oft'ended. 

3.  Pious  communicants  muft  'engage  in  all  the 
PARTS  of  divine  fervice;   and  not  conceive,  that  if 


LECTURE  XIII.  jg^ 

any  part  does  not  agree  with  their  particular  frames, 
or  is  not  adapted  immediately  to  their  cafes,  it  is 
therefore  useless  to  them.  No:  let  them  cordially 
engage  in  the  whole  of  the  fervice :  every  part  of  it 
may  be  profitable  to  them,  and  afford  fomething  pe- 
culiarly adapted  to  their  very  cafe.  When  they  hear 
the  word  of  God  read,  and  particularly  fuch  parts  of 
it  as  are  ufually  read  on  a  communion  fabbatb,  this 
may  be  a  mean  of  exciting  their  love  to  its  divine 
Author.  When  they  fing  his  praifes,  they  may  be 
enabled  to  make  melody  in  their  hearts  to  the  Lord. 
When  the  minifler  begins  to  pray  for  a  bleffing, — 
when  he  pleads  for  divine  affiftance, — let  them  fub- 
join  their  entreaties  that  he  may  be  aided  in  the  dif- 
charge  of  his  duty,  and  become  to  them  a  faithful 
fleward  of  the  myfleries  of  God.  While  he  prays  for 
the  congregation,  let  them  cordially  unite  in  thofe 
fupplications,  and  thus  join  in  the  communion  of 
faints ;  and  then,  if  the  Lord  may  be  pleafed,  in  an- 
fwer  to  thefe  prayers,  to  quicken  and  animate  his 
miniftering  fervants,  the  fouls  of  his  people  may  be 
duly  aflFefted  and  edified.  Let  them  beware  of  wan- 
dering thoughts,  even  though  they  may  be  good 
thoughts;  attend  to  all  the  truths  which  are  deH- 
vered;  apply  them  to  themfelves,  and  efpecially, 
when  the  marks  of  grace  are  laid  down,  let  them 
examine  their  hearts  by  them.  By  this  they  may 
be  both  encouraged  and  confirmed. 

We  now  proceed  to  the  fourth  point,  namely, 
the  MANNER  in  which  communicants  are  to  deport 
themfelves,  that  they  may  hear  with  advantage  the 
FORM  of  the  adminiftration  of  the  Lord's  Supper 
read.* 

We  obfei-ve,  in  general,   that  their  minds  lliould 
*   See^this  form  In  the  Appendix. 


i84  THE  PIOUS  COMMUNICANT. 

be  attentive  during  that  exercife.  It  is  improper  to 
be  employed  in  reading  portions  from  the  word  of 
God,  or  any  other  book,  as  the  praftice  of  many  is ; 
but  they  fhould  ferioufly  refleft  on  all  the  parts  of 
that  form,  as  it  is  laid  in  order  before  them,  which 
may  prove  greatly  to  their  edification.  For,  in  that 
form  of  adminiftration, 

1.  We  have  the  truth  eflablifhed,  that  the  facra- 
ment  of  the  Lord's  Supper  is  a  divine  inflitution ; 
that  Chrift  hath  inftituted  it  in  remembrance  of  him  ; 
that  it  is  not  only  a  duty  incumbent  on  the  people 
of  God  to  wait  upon  him  in  that  ordinance,  but  that, 
upon  good  grounds,  they  may  expeft  to  receive  a 
bleffing,  feeing  they  approach  on  the  warrant  and 
command  of  Chrift  himfelf. 

2.  The  form  of  adminiftration  further  exhibits 
three  things  as  requifites  in  every  perfon  who  ap- 
proaches the  table  of  the  Lord ;  and  every  one  ought 
to  afk  himfelf, — Can  I  fay  amen  to  them  all  ?  Have 
I  any  knowledge  of  the  number  and  a  g  c  r  a^ 
VAT  ED  NATURE  of  MY  SINS?  Darc  I  fay,  that 
God  has  not  fhewed  me  to  myfelf;  nor  given  me  a 
fight  of  my  fins,  and  the  curfe  due  to  me  for  them  ? 
Have  I  not  confefled  them  with  ftiame  ?  Have  I  not, 
on  accpunt  of  them,  often  been  as  a  worm  before  God, 
and  been  overwhelmed  with  a  view  of  my  unworthi- 
nefs  ?  Have  I  good  ground  to  believe,  that  all  my 
SINS  are  forgiven  me  for  the  sake  of 
Christ  ?  Do  I  not  remember  how  lovely  and  pre- 
cious Jefus  was  to  my  foul,  when  I  faw  myfelf  a 
condemned  creature  before  God  ?  Yes;  I  cannot  but 
declare,  that  I  then  left  all  and  followed  him  ;  I 
made  him  my  refuge  and  hiding-place ;  and  by  faith 
caft  myfelf  on  the  arms  of  his  everlafting  love ;  that 
by  him  I  might  become  a  partaker  of  his  falvation. 


LECTURE  XIII.  ,85 

I  know  too,  what  a  defire  and  puipofe  of  heart  I 
have  had,  in  the  name  and  ftrength  of  the  Lord,  to 
BE  HOLY,  to  mortify  fin,  and  thus  to  govern  myfelf 
all  the  days  of  my  life,  that  I  might  fhew  true  thank- 
fulnefs  to  God,  and  walk  uprightly  before  him ;  and 
becaufe  I  love  God  who  hath  begotten,  I  alfo  love 
thofe  who  are  begotten  of  him;   and  have  therefore 

LAID  ASIDE,  UNFEIGNEDLY,  ALL  HATRED  AND 
ENMITY    AGAINST    MY    NEIGHBOUR,  and,  aS  mUCh 

as  poffible,  defire  to  walk  in  peace  with  all  men. 

3.  Do  we  hear  fet  forth  in  that  excellent  form  of 
adminiftration,  the  fins  and  offences  which  deprive 
perfons  of  their  right  of  approaching  to  the  table  ? 
this  may  excite  the  foul  to  gratitude,  and  lead  it  to 
fay,  "  Lord  !  by  thy  grace  I  have  been  preferved  in  a 
great  meafure  from  thofe  grofs  fins ;  and  when  I  may 
have  offended  in  any  of  thofe  points,  upon  a  convic- 
tion of  my  offences,  I  confeffed  them  before  thee, 
fled  to  the  blood  of  Chrifl  for  pardon,  and  through 
thy  grace  and  Spirit,  have  had  the  power  of  them 
broken." 

4.  Does  the  form  obferve,  that  communicants  do 
not  come  to  the  table  to  declare  that  they 
ARE  WITHOUT  SIN;   but  on  the  Contrary,  do  they 

teflify    THAT     THEY     SEEK     THE     PARDON     OF     SIN 

OUT  OF  THEMSELVES  IN  Jesus  Christ,  and 
from  his  Spirit,  flrength  to  make  oppofition  to  it  ? — 
this  may  ferve  to  encourage  and  comfort  thofe  who, 
feeling  the  power  of  corruption,  would  often  fland 
afar  off,  and  be  afraid  of  approaching, — and  caufe 
them  to  fay,  *'  Lord !  thou  art  my  witnefs,  that  I 
come  to  this  ordinance  to  experience  the  virtue  of 
Jefus'  blood,  which  cleanjcth  from  all  fin ;  to  give 
my  unclean  heart  to  him,  that  he  may  purfy  me 
from  all filthinefs  cf  the  fcfJi  andfpirit.  Thou  knowcfl 


i86  THE  PIOUS  COMMUNICANT. 

how  much  fin  is  my  grief  and  burden,  and  how  ftrong 
my  defires  are,  through  thy  grace,  to  war  againft  it." 

5.  Does  the  form  of  adminiftration  reprefent  the 
principal  obje6l  of  the  Lord's  Supper  to  be,  tore- 
member  Christ,  and  to  shew  forth  his 
DEATH  ? — here  we  are  led  ferioufly  to  contemplate 
all  thofe  bitter  pains  and  fufFerings  of  foul  and  body, 
which  Jefus,  on  account  of  fin,  and  from  the  love  he 
bore  to  fmners,  hath  endured,  that  they  might  be 
SAVED  from  THE  wrath  of  God;  yea,  that  he 
gave  himfelf  over  unto  death,  to  deliver  them 
from  everlasting  destruction.  When  the 
pious  communicant  contemplates  all  this  with  appli- 
cation to  himfelf,  it  may  be  a  happy  mean  of  pro- 
ducing in  the  foul  love  both  ardent  and  fincere  to 
God  and  Chrift,  and  of  evidencing  this  by  a  dedica- 
tion of  itfelf  to  him. 

6.  Is  it  declared  in  the  form,  that  in  this  ordi- 
nance pious  communicants  maintain  the  communion 
of  faints,  whilft  they  eat  of  the  same  bread, 
and  drink  of  the  same  cup?  this  may  excite 
in.  their  hearts  a  love  to  all  believers,  who  have  an 
intereft  in  the  fame  Jefus,  even  to  thofe  who  are  al- 
ready before  the  throne,  who,  when  on  earth,  had 
eaten  together  of  the  fame  bread,  and  fat  down  at 
the  fame  table,  but  now  have  their  feats  at  the  mar- 
riage fupper  of  the  Lamb. 

7.  Is  the  form  of  adminiftration  concluded  with  a 
prayer  and  a  confession  of  faith  ? — we  mull 
alfo  folicit  a  blefTing  at  the  hand  of  God,  and  plead 
that,  in  partaking  of  the  facrament,  he  would  be  gra- 
cioufly  prefent  with  us.  We  Ihould  alfo,  with  our 
whole  hearts,  fay  amen  to  thofe  articles  of  faith 
of  which  we  make  profefTion  in  public ;  and  thus 
evidence  to  onrfelves,  that  we  not  only  make  confef- 


LECTURE  Xlir.  ,87 

iion  -with  the  mouth,  hut  believe  with  the  heart  unto 
Jalvation, 

Thus  to  ufe  this  excellent  form,  will  render  it  of 
advantage  in  preparing  the  people  of  God  for  par- 
taking of  the  Lord's  Supper. 

Now  follows  the  FIFTH  and  principal  pojnt  to  be 
inveftigated,  namely,   how  the  people   of  God 

ARE  to  be  employed  IN  DRAWING  NEAR  TO 
THE  TABLE. 

Here  it  mufl  be  prernifed,  that  all  thofe  who  ap- 
proach aright,  (for  we  are  now  fpeaking  to  thofe  only) 
mufl  confider  themfelves  as  the  members  of  one  bo- 
dy, united  with  the  fame  head.  This  mufl  always 
be  kept  in  mind,  that  we  may  deport  ourfelves  as 
members  worthy  of  fuch  a  head.  In  order  to  this, 
feveral  things  are  to  be  attended  to,  fome  of  which 
refpeft  our  external  deportment,  and  others  our 
INTERNAL  excrcifcs. 

As  to  our  EXTERNAL  deportment, 

1.  We  mufl  be  careful  to  avoid  disorder  in  ap- 
proaching to  the  table,  and  not  confider  it  as  efTential 
whether  we  come  firfl  or  lafl ;  for,  whether  we  come 
firll  or  lafl  to  the  table,  we  eat  of  the  fame  bread, 
and  drink  of  the  fame  wine,  and  thus  may  hold  com- 
munion with  all  the  faints  of  God,  even  with  thofe 
who  are  not  prefent. 

2.  Be  not  too  much  fet  upon  having  your  seat 
near  the  minifler,  with  a  view  to  receive  the  bread 
and  wine  from  his  own  hands ;  and  in  order  to  this, 
beware  of  crouding  or  pafTing  by  thofe  who  are 
before  you.  This  is  fuperftition.  It  is  indeed  the 
praclice  of  fome;  but  it  is  folly.  Miniflers  can  give 
only  the  external  fign,  but  the  efficacy  is  from  God. 
If  Jefus  do  but  reach  out  to  us  the  fceptrc  of  his 
love,  it-  will  be  a  matter  of  pcrfcdl  indifFcrcncc  whe- 

Vol.  II.  B  b 


i88  THE  PIOUS  COMMUNICANT. 

thet  we  receive  the  bread  and  wine  immediately  froni 
the  miniller,  or  whether  it  be  diftributed  to  us  by 
others. 

3.  Avoid  all  complimental  salutations,  as 
being  unfuitable  on  an  occafion  fo  folemn.  There 
are  opportunities  fufficient  afforded  us  to  pay  atten- 
tion to  our  Chriflian  friends ;  fo  that  the  omiffion  of 
it  on  this  folemn  occafion  cannot  be  confidered  as 
proceeding  from  a  want  of  refpeft,  but  becaufe  the 
heart,  at  fuch  a  time,  is  taken  up  with  things  of 
infinitely  higher  moment. 

4.  Beware  of  fuffering  your  eyes  to  wander  to 
and  fro  to  fee  who  are  prefent  at  the  table,  and  how 
they  condu£l  themfelves.  This  would  evidence  that 
the  heart  was  not  duly  affefted  with  the  folemnity  • 
and  the  grand  adverfary  may  feize  this  opportunity 
to  caufe  the  eye  to  fall  on  obje6ls  which  may  lead 
the  foul  off  from  things  fpiritual ;  and  thus,  before 
we  are  aware,  the  heart  may  be  engaged  in  the  con- 
templation of  things  about  which  it  ought  not  to  be 
employed. 

5.  But,  when  you  fit  down  at  the  table  of  the 
Lord,  it  will  not  be  improper  to  let  your  eyes  be 
fixed  upon  the  bread  and  wine.  Many  indeed  have 
the  cuftom  of  clofing  their  eyes,  with  this  good  in- 
tent, that  their  minds  may  not  be  diverted  from  the 
folemn  tranfa6lion  in  which  they  are  engaged  :  or  it 
may  proceed  from  internal  affections  :  in  fuch  cafe 
we  have  nothing  to  objeft — yet  we  are  called  upon, 
in  the  Lord's  Supper,  not  only  to  hear  and  to  tafte, 
but  alfo  to  fee  how  good  the  Lord  is.  As  our  hands 
muft  be  opened  to  receive  the  figns,  the  mouth  to 
eat  and  to  drink ;  fo  let  the  eyes  be  opened  to  be- 
hold the  bread  and  the  wine,  as  the  vifible  pledges 
of  the  love  of  Chiift. 


LECTURE  XIII.  ,89 

6-  Thofe  who  view  themfelves  as  believers,  united 
to  Chrift,  and  to  each  other,  muft  pray  for  their  bre- 
thren in  their  common  Lord,  that  God  would  be 
^leafed  to  make  them  experience  his  grace ;  that  at 
the  table  they  may  be  abundantly  fatisjied  with  the 
fatnefs  of  his  houje,  and  be  made  to  drink  of  the  rivers 
of  his  pleafures.  When  we  are  enabled  thus  heartily 
to  engage  in  prayer,  it  is  not  eafy  to  tell  what  may 
be  the  efhcacy  of  thefe  addrefTes. 

Thefe  things  we  have  thought  proper  to  mention 
relative  to  our  external  deportment :  and  previous  to 
our  palling  on  to  that  which  appertains  to  the  internal 
€xercifes  of  communicants,  we  would  remark,  that  per- 
haps it  may  be  afked,  "  Which  is  the  bed  method  to  be 
purfued  by  minifters  in  difpenfing  the  ordinance  ? — 
whether  to  confine  themfelves  to  the  ordinary  words 
which  are  in  ufe  in  diftributing  the  bread  and  wine,  • 
or  whether  to  make  fuch  obfervations  as  he  con- 
ceives to  be  moll  applicable  to  animate  and  encou« 
rage  the  hearts  of  God's  people." 

We  reply,  that  fome  of  the  communicants  prefent 
may  enjoy  fuch  frames,  that  they  do  not  require  an 
addrefs  to  be  made  to  them,  or  any  thing  to  be  fpo- 
ken  in  order  to  affifl:  their  meditations.  Such  may 
in  filence  be  exercifing  faith  and  love :  God  may 
meet  them :  the  going  out  of  their  afFc6lions  to  him 
may  be  anfwered  with  further  manifeflations  of  his 
love  to  them.  For  perfons  of  this  defcription,  it 
might  perhaps  be  bell  not  to  interrupt  their  devotion 
by  any  difcourfe.  But  feeing  fuch  arc  by  far  the 
fmalleft  number  in  thefe  days,  when  we  difcern  fo 
liule  of  fpirit  and  life,  and  when  fo  many,  in  (lead  of 
approaching  with  confidence,  ftand  afar  off,  full  of 
diftrefs,  afraid  to  apply  to  themfelves  the  falvation 
propof^d  to  them  for  acceptance,  and  dare  not  to  tak? 


190  THE  PIOUS  COMMUNICANT. 

hold  of  the  promifes ;  it  is  ufeful,  yea,  tieceffary, 
that  the  fervants  of  the  Lord  Jefus  ftiould  endeavour 
to  encourage  them  by  obfervations  which  may  tend 
to  excite  their  confidence.  They  muft  addrefs  the 
weeping  Marys  who  fee  not  Jefus,  though  he  be 
prefent  with  them  at  the  table,  faying,  Why  weep  ye  ? 
whomfeekye?  and  ftiew  them  that  the  table  is  fpread 
for  the  forrowful  and  the  fad,  and  that  therefore  they 
are  at  liberty  to  draw  near. 

Others  are  often  dead  and  fpiritlefs  :  they  cannot 
raife  their  hearts  above.  Thefe  may,  by  fome  ani- 
mating obfervations,  which  God  may  put  in  the 
mouths  of  his  fervants,  be  quickened,  and  obtain 
new  life  and  flrength :  and  even  thofe  who  may  be 
in  fome  meafure  fuitably,  aftually  exercifed,  may  be 
benefited :  it  may  pleafe  the  Lord  to  blefs  what  may 
be  fpoke.n,  in  fuch  a  manner,  that  their  fouls  may  be 
flill  more  quickened. 

Let  us  now  examine,  what  ought  to  be  the  in- 
ternal exercifes  of  each  Chriftian  in  his  ap- 
proach to  the  table  of  the  Lord. 

Firfl;,  In  drawing  nigh  to  the  table,  he  ought  to 
reprefent  to  himfelf  tlie  Lord  Jefus  as  addrefling 
him  in  particular,  and  as  faying,  All  things  are  rea- 
dy ;  come  to  the  zvcdding.  Come,  eat,  0  friends,  and 
drink  abundantly,  0  beloved!  Let  thy  foul  delight  itfclf 
in  fatncfs.  I  have  prepared  my  table  in  thy  prefence  : 
Come,  eat  of  my  bread,  and  drink  of  the  wine  which  I 
have  mingled.  And  on  this  invitation,  let  him  go  to 
the  table;  profeffi ng  before  the  Lord,  that  it  is  his 
defire,  that  his  heart  may  be  as  much  exercifed  in 
refpe6l  to  Jefus,  as  the  body  is  engaged  with  the 
fjgns  :  that  he  may  with  the  eye  of  faith  behold  him 
as  fufpended  on  the  crofs ;  that  with  the  hand  of 
faith  he  may  receive  him;   and  with  the  mouth  of 


LECTURE  XIII.  ,9, 

faith,  tafte  his  goodnefs  and  his  love.  With  fuch 
profeflions,  let  him  take  his  feat  at  the  table. 

If  it  be  aflced,  what  ought  to  be  the  fubje61;  of  his 
meditation  when  feated  there  ?  we  anfwer,  as  has  been 
before  remarked,  that  becaufe  communicants  are  to 
be  at  the  table  but  for  a  ftiort  time,  let  them  not  aim 
at  doing  too  many  things,  but  quietly  wait  upon  the 
God  of  their  falvation.  Let  them  bring  the  empty 
vefTel  of  their  hearts  to  God's  all-fufficiency  to  receive 
grace  for  grace.  Who  can  tell  but  that  he  may 
fpeak  peace  to  them,  and  embrace  their  fouls  in  the 
arms  of  his  love  ! 

But,  fince  there  are  no  promifes  that  God  will, 
without  means,  meet  with  them,  they  muft  not  be  in- 
aftive.  Nothing  becomes  them  better,  than  that  they 
be  deeply  imprelTed  with  a  fenfe  of  their  unworthi^ 
nefs,  emptinefs,  and  obnoxioufnefs  to  condemnation 
before  God;  and  ready  to  fay,  "  We  are  worms  of 
the  earth,  fi«ful  dull  and  aflies.  May  v/e  fit  down 
at  the  table  of  the  Lord  ?  May  we  eat  of  his  bread, 
and  drink  of  his  wine  ?  May  we  enjoy  the  privilege 
of  entering  within  the  palace  of  the  King  ?  Are  the 
riches  of  his  houfe,  and  the  bleffings  of  his  kingdom 
diftributed  to  us  ?  Lord  !  we  are  unworthy  of  the  leafl 
of  all  thy  mercies  and  of  all  thy  truth,  conferred  by 
thee  upon  us.  Wilt  thou  deign  to  look  on  fuch 
creatures  as  we  are  ?  What  fhall  we  thy  fervants  and 
handmaidens  fay  unto  thee  ?  Lord,  Lord,  we  are  un~ 
zuorthy  that  thou  JJiouldJl  come  under  cur  roof."  Lan- 
guage cannot  defcribe  how  fweet,  how  reviving  to 
the  foul,  and  how  delightful  in  the  eyes  of  God, 
fuch  frames  are.  H^will  manifeft  his  grace  to  fuch 
perfons.  But  this  fight  of  their  unworthinefs  fliould 
not  fo  affect  them  as  to  make  them  lofe  their  confi- 
dence, continue  in  unbelief,  keep  at  a  diftance  from 


!92  THE  PIOUS  COMMUNICANT. 

God,  and  fay,  ''  We  are  too  unworthy  and  too  fin- 
ful:  our  poverty  is  fo  great  that  we  dare  not  ap- 
proach." No :  becaufe  you  are  fo  poor,  you  have 
need  of  a  fulnefs  to  fupply  your  wants :  becaufe  you 
are  fo  unworthy,  you  muft  give  all  the  glory  to  Je- 
fus,  for  condefcending  to  regard  fuch  creatures  as 
you  are :  becaufe  you  are  fo  finful,  you  muft  flee  to 
his  fhed  blood  to  be  wafhed :  becaufe  you  deferve 
the  curfe,  you  muft  feek  a  hiding-place  in  his 
wounds — you  cannot  be  too  miferable  to  be  healed, 
too  poor  to  be  enriched.  Let  all  thefe  confiderations, 
then,  excite  you  the  more  to  apply  to  his  fulnefs, 
from  which  all  your  wants  can  be  fupplied. 

But  when  communicants  have  thus  contemplated 
their  fituation  by  nature  before  God,  let  them,  on  the 
other  hand,  look  at  the  table  as  opening  to  their 
view  an  abyfs  of  love  and  grace ; — God  in  his  ever- 
lafting  compaffion, — the  triune,  bleffed,  and  all-fuf- 
ficient  God,  who  ftood  in  no  need  of  the  finner,  out 
of  pure,  free,  and  unmerited  mercy,  condefcending 
to  look  upon  them. 

Think,  communicants,  that  you  hear  God  cry- 
ing, as  with  a  voice  from  heaven,  /  have  loved  you 
with  an  everlajling  love,  and  therefore  with  loving 
kindnefs  have  I  drawn  you,  rather  than  that  you,  my 
children,  fhould  die,  and  fmk  into  the  bottomlefs  pit 
of  deftruftion.  I  have  parted  with  my  Son,  the  Son 
of  my  love,  who  was  my  delight  from  eternity;  I  have 
appointed  him  to  be  a  furety,  fent  him  into  the  world 
in  thefonn  of  afervant,  and  given  him  up  to  die  the 
Ihlmeful,  painful,  and  accurfed  death  of  the  crofs,  to 
be  the  procuring  caufe  of  your  eternal  falvation. 
Here  is  a  confirmation  of  my  love  towards  you,  that 
Chrift  for  you  hath  died,  when  you  were  yet  fmners^ 
Ihavefo  loved  the  world,  that  I  have  given  mine  only 


LECTURE  XIII.  j^^ 

begotten  Son,  that  whofoever  believeth  on  him  JJiould 
not  perij/i,  but  have  everla/iing  life.  All  this  I  offer 
to  you;  and,  to  remove  your  unbelief,  behold 
the  vifible  tokens  by  which  I  confirm  the  offer  ! 
Take  thefe  ligns  :  fay  amen  to  my  gracious  propo- 
fition :  in  ufing  them,  embrace  my  Son ;  and  then 
will  you  attain  to  life  eternal,  and  derive  fatisfa6lion 
and  comfort  from  me. 

At  the  table,  communicants  may  alfo  fee  the 
Lord  Jesus  prefented  to  their  view  as  hanging  on 
the  crofs,  who  out  of  pure  love  for  finners  gave  him- 
felf  up  unto  death,  and  ihed  his  precious  blood  to 
redeem  them  from  deftru6tion.  Think,  beloved, 
that  you  hear  him  faying  to  you,  "  My  alflifled  chil- 
dren, dejefted  and  difconfolate  as  you  are,  ad- 
vance. Why  do  you  keep  at  fuch  a  diflance  from 
me  ?  I,  your  mailer,  call  you.  I  have  procured  for 
you  an  everlafting  falvation,  which  I  will  alfo  apply 
to  you.  I  fland  ready  to  reach  out  to  you  the  fcep- 
tre  of  my  love.  I  will  embrace  you.  I  offer  to  you 
all  my  treafures.  Come,  look  unto  me :  in  me,  the 
Lord,  are  righteoufnefs  and  Jlrength.  Although  your 
wants  be  many,  and  your  cafe  be  miferable,  I  have 
a  fulnefs  which  is  fufficient  to  fupply  your  wants, 
and  deliver  you  from  your  wretchednefs.  My  name 
is  the  Lord  that  hath  compajjion  on  you.  I  am  the 
kind  Samaritan  who  will  bind  up  all  your  wounds. 
Only  come  to  me :  /  will  m  no  wife  caji  you  out.  Be- 
hold the  pledges  of  my  love,  which  I  put  into  your 
hands :  receive  them,  and  call  yourfelvcs  upon  me  as 
your  mediator  and  furety." 

Upon  an  invitation  fo  rich  in  love,  with  freedom 
and  confidence  receive  the  figns  and  fcals.  Let  not 
unbelief  keep  you  back;  but  confider  with  your- 
felvcs,— "  Has  Jcfus  given  himfelf  unto  the  death  for 


194  THE  PIOUS  COMMUNICANT. 

finners,  and  will  he  reje6l  us  ?  Whilft  he  dwelt  on 
earth,  what  multitudes  did  he  relieve  that  applied  to 
him  for  fuccour !  and  will  he  call  us  off,  whom  he 
fo  gracioufly  invites  ?  If  he  defigned  or  delighted  in 
our  ruin,  he  would  not  have  fpread  his  table  in  our 
prefence.  We  will  therefore  receive  the  offered  fal- 
vaiion,  and  apply  it  to  ourfelves." 

Yes,  communicants,  by  faith  you  may  alfo  behold 
God  the  Holy  Ghost,  the  Author  of  all  grace, 
Handing  ready  to  unite  you  to  the  Lord  Jefus,  to  join 
your  trembling  hand  to  his,  to  engage  you  in  renew- 
ed fidelity  to  him,  and  by  thefe  tokens  of  love  divine 
to  feai  to  your  fouls  the  love  of  God. 

Oh  beloved  !  tongue  cannot  exprefs  how  fuch 
contemplations  are  often  the  happy  means  of  drawing 
forth  the  afFeftions  of  believers  towards  their  God 
and  their  Redeemer.  The  language  of  their  hearts 
will  be,  "  Lord !  doft  thou  make  fuch  manifeftations 
of  thy  love  to  creatures  fo  unworthy  ? — we  would 
humbly  attempt  to  make  fome  grateful  returns  of  love 
towards  thee.  Doft  thou,  as  the  God  of  the  covenant, 
addrefs  thyfelf  to  us,  faying,  I  will  be  your  God? — 
we  will  fubjoin  our  cordial  Amen,  and  bind  our- 
felves  to  thee  for  ever;  and  in  witnefs  of  this,  we 
take  from  thy  hand  the  figns  and  the  feals." 

But  many  pious  fouls  perhaps  may  fay,  "  It  is  in- 
deed comfortable  to  have  the  heart  thus  exercifed : 
but  alas  !  it  is  often  far  otherwife  with  us.  Though 
we  endeavour  to  keep  thofe  thoughts  in  view,  our 
hearts  feel  little  affe61:ed  by  them.  It  does  not  al- 
ways pleafe  God  to  imbue  us  with  his  Spirit.  We 
often  attend  upon  this  ordinance  with  much  lan- 
guor, and  experience  but  little  fweetnefs  and  com- 
fort in  it." 

This  may  indeed  be  the  cafe,  and  thus  the  Lord 


LECTURE  Xlir.  K^5 

fliews  that  he  is  free  and  fovereign  in  the  diflribution 
of  his  grace.  But  fuch  lifelefs  frames  may  often  pro- 
ceed from  having  our  expeftations  raifed  too  high  ; 
as  if,  by  attending  upon  the  Lord's  Supper,  you 
muft  always  obtain  fome  extraordinary  manifefla- 
tions  of  the  love  of  God ;  or,  like  Paul,  be  taken  up 
into  the  third  heaven,  and  be  admitted  into  the  imme- 
diate prefence  of  God.  It  is  true,  in  fome  few  in- 
flances,  the  Lord  makes  fuch  difcoveries :  this,  how- 
ever, is  not  his  ordinary  way  of  dealing  with  his  peo- 
ple ;  yet,  when  he  is  about  to  bring  extraordinary 
trials  upon  them,  or  to  lead  them  into  dark  and 
gloomy  ways,  or  when  he  is  about  to  remove  them 
by  death,  he  often  gives  them,  in  this  ordinance,  a 
pledge  of  his  love :  he  comforts  and  animates  their 
hearts  by  making  them  to  eat  of  the  hidden  manna^ 
and,  by  a  prelibation,  caufes  them  to  tafle  of  that  rich 
entertainment  which  is  prepared  in  heaven  for  them. 
But  as  this  is  not  ordinarily  to  be  expe6led,  nor  pro- 
mifed  in  the  word  of  God,  we  are  not  to  fet  our 
hearts  too  much  upon  it,  nor  too  ardently  pant  after 
it ;  but  leave  it  with  the  Lord  to  acl  the  fovereign's 
part.  In  this  life  we  muft  vjalk  by  faith,  and  not  by 
fight  I  and  to  this  we  are  called  alfo  in  the  facra- 
ment.  It  is  faith  which  muft  then  be  exercifed;  and 
if  communicants  may  only  approach  in  faith,  it  is  to 
draw  nigh  in  a  precious  frame.  It  is  beyond  expref- 
fion  great,  if  we  arc  enabled  to  lay  hold  of  that 
which  is  believed.     For, 

1.  Is  it  not  a  great  thing,  if,  when  imprelTed  with 
your  poverty  and  periftiing  condition,  that  you  are 
enabled  to  come  with  humility  before  the  moft  high 
God? 

2.  Is  it  not  a  great  thing,  that  the  Lord  Jefus  has 
been  made  precious  to  your  fouls  ? — that  you  can 

Vol.  II.  C  c 


196  THE  PIOUS  COMMUNICANT. 

lay,  He  is  the  fair  ejl  of  the  Jons  of  men,  and  altogether 
lovely  ? 

3.  Is  it  not  great  grace  to  have  your  hearts  hun- 
gering and  thirfting  after  him ;  prizing  him  above 
all,  and  renouncing  all  things  for  an  intereft  in  him  ? 

4.  Is  it  not  a  great  thing  to  be  enabled  in  faith  to 
make  ufe  of  the  figns,  and  to  declare,  that  as  we  re- 
ceive the  bread  and  wine  prefented  to  us,  fo  we  wifh 
alfo  to  receive  the  Lord  Jefus :  as  it  unites  with  our 
bodies,  fo  we  delire  to  be  moft  intimately  united  to 
him  ?  And  although  you  receive  nothing  more,  is  it  not 
a  fource  of  comfort  that  you  may  enjoy  thus  much  ? 

To  this  you  will  no  doubt  readily  aflfent,  and  yet 
be  ready  to  fay,  "  All  this  is  at  beft  but  2i  flying  for 
refuge  to  Jefus,  and  we  are  doubtful  whether  we 
have  ever  come  thus  far :  and  if  we  approach  the  fa- 
crament  in  this  ftate  of  mind,  we  cannot  expe6t  to 
derive  much  profit  from  it." 

But  let  not  this  keep  you  back.  That  a6i;  by 
which  we  take  refuge  in  Jefus,  is  really  faith,  and  as 
pleafing  in  the  fight  of  God  as  an  alTured  faith.  Only 
go  with  ardent  defires ;  fly  to  Jefus,  and  fay,  *'  We 
would  rather  perifli  at  thy  feet,  than  keep  at  a  dif- 
tance  from  thee."  And  thus  may  you  attend  upon 
the  ordinance  with  advantage  to  your  fouls. 

Let  us  now  enquire,  in  the  sixth  and  laft  place, 
how  a  believer,  who  hath  been  at  the  table,  ought  to 
be  exercifed  during  the  remainder  of  divine 
SERVICE,  and  in  returning  from  the  houfe  of 
God. 

Firft,  During  the  remainder  of  divine  fervice, 
it  is  proper, 

1.  When  the  minifter,  in  difmifTmg  the  table,  pro- 
nounces the  blefiing,  cordially  to  concur,  and  to  add, 
"  Now,    Lord,    I  am  going  from  thy  facred  board : 


LECTURE  XIIL  ip, 

let  thy  bleffing  and  thy  peace  reft  upon  me.  and  thy 
grace  abide  with  me.  I  cannot,  whilft  I  am  in  the 
wildernefs  of  this  world,  always  fit  at  thy  table ;  but 
ftill  my  foul  cleaves  to  thee.  Let  then  thy  right 
hand  uphold  me" 

2.  We  muft  pour  out  our  fouls  to  God,  in  gra- 
titude, and  lie  low  in  the  duft  before  him.  Con- 
templating the  greatnefs  of  his  love,  in  admitting 
creatures  fo  unworthy  to  a  feat  at  his  table,  that  there 
we  may  enjoy  fellowlhip  with  God,  with  the  fpirits 
of  the  juft  before  his  throne,  and  with  all  the  faints 
on  earth,  it  becomes  us,  deeply  impreffed  with  a 
fenfe  of  our  miferable  condition  by  nature,  to  fay, 
"  Lord  1  what  JJiall  we  render  unto  thee  for  all  thy 
benefits  ?  What  returns  of  gratitude  fliall  we  make 
to  thee  ?  We  will  love  thee,  O  Lord,  our  Jlrength 
and  our  Redeemer.  From  henceforth  (hall  the  love 
of  God  in  Chrijt  conjlrain  us  to  judge,  that  as  one  died 

for  all,  it  becomes  us  all,  being  dead,  to  live,  not  to  our- 
f elves,  but  fo  him  that  died  for  us.     From  this  time 

forth,  we  will,  in  the  ftrength  of  the  Lord,  make  our 

members  injlruments  of  righteoifiefs  to  the  glory  of  God. 

We  have  fworn,  and  we  will  make  it  good,  that  we  will 

keep  thy  righteous  Jlatutes." 

3.  We  muft  afk  ourfelves, — Whether  the  Lord 
hath  refreflied  our  fouls,  and  fatisfied  them  with  his 
loving  kindnefs  ?  and  whether,  at  his  table,  we 
have  tafted  of  the  fpiritual  meat  and  drink  with 
which  he  feeds  his  people  ?  We  muft,  in  like  man- 
ner, be  determined  to  go  through  the  wildernefs  of 
this  world  in  the  ftrength  of  this  food ;  tiiat  thus  it 
may  be  manifeft,  that  of  a  truth  the  ordinance  of  the 
Supper  adminifters  nourifhment  to  the  fouls  of  his 
p  eople. 

4.  Haft  thou  been  at  the  table?  return  to  thy 


i9«  THE  PIOUS  COMMUNICANT. 

feat,  to  ATTEND  ferioufly  to  the  remaining  parts  of 
divine  fervice.  It  is  the  pra6lice  of  fome,  but  very 
improper,  to  retire  immediately  from  the  table  to 
their  own  homes,  as  if  now  the  folemn  work  was 
completed,  and  nothingmore  to  be  done.  No:  we 
mull  continue  until  the  whole  fervice  is  ended,  un- 
lefs  obliged  by  neceffity  to  depart.  To  unite  in 
prayer, — to  join  in  praifes  to  God, — and  with  one 
heart  to  fay,  Blefs  the  Lord,  0  my  foul,  and  all  that 
is  within  me  blefs  his  holy  name  ;  who  forgivcth '  all 
thine  iniquities,  who  hcaleth  all  thy  dijeajes,  who  re- 
deemeth  thy  life  from  definition,  and  crowneth  thee 
with  loving  kindnefs  and  tender  mercies, — is  moft  pro- 
fitable, and  believers  know  the  fatisfaftion  their  fouls 
have  derived  from  this  fource.     But, 

Secondly,  In  returning  home  from  public 
worfhip, 

1.  We  ought  to  DECLINE  entering  into  con- 
versation with  others,  left  the  heart  be  drawn  off 
from  things  fpiritual  and  divine  :  but  if  we  be  fo  cir- 
cumftanced  that  it  cannot  be  wholly  avoided,  we 
mud  beware  of  fpeaking  on  worldly  fubjects,  and 
confine  our  difcourfe  to  thofe  about  which  we  have 
been  employed : — or  we  may  tell  our  experiences  to 
one  another,  which  may  have  the  happy  tendency, 
both  to  inflame  our  fouls  with  love  to  God,  and  to 
excite  the  fire  of  mutual  emulation. 

2.  "When  we  have  arrived  at  our  houfes,  (if  we 
have  an  opportunity)  we  muft  fpend  fome  time  in 
SECRET,  to  thank  the  Lord  that  we  have  had  the 
privilege  of  entering  his  courts,  and  fitting  down  at 
his  table, — that  we  have  had  another  opportunity 
with  many  of  the  faints  of  God,  to  renew  our  co- 
venant, and  openly  profefs,  that  we  will  fcrve 
the   Lord    with   one    confcnt.      This   being   done, 


LECTURE  XIII.  ,99 

whilft  yet  alone  we  mull;  make  a  frefli  funender  of 
ourfelves  to  him. 

3.  When  we  mingle  with  the  family,  we  mufl  be 
watchful  that  their  promifcuous  converfation  may  not 
divert  our  minds  from  the  folemn  tranfaftions  of  the 
day ;  that  we  do  not  perplex  ourfelves  with  unnecef- 
fary  bufmefs,  or  converfe  upon  unfuitable  fubjeds ; 
but,  on  the  contrary,  that  we  endeavour  to  encourage 
each  other  to  cleave  to  the  Lord,  and  jointly  bow  be- 
fore him  in  prayer  and  fupplication. 

What  line  of  condu£l  ought  to  be  purfued  in  the 
remaining  parts  of  the  day  and  afterwards,  will  be  the 
fubjeft  of  another  lefture.  What  has  been  faid,  we 
confidered  to  be  of  great  ufe,  and  of  the  higheft 
moment. 

We  mufl;  now  add  a  word  by  way  of  amplica- 
tion, with  a  view  to  the  convi6lion  of  thofe  who 
are  yet  in  an  unconverted  fl;ate,  and  to  the  encou- 
ragement of  the  people  of  God. 

1.  We  have  a  word  to  carelefs  fmners,  who  ftill 
are  in  a  ftate  of  nature.  Perfons  of  this  defcription, 
upon  hearing  what  has  been  advanced,  may  be  ready 
to  fay,  "  How  burdenfome  a  tafk  it  is  to  attend  upon 
fuch  an  ordinance !  Does  it  require  the  obfervance 
of  all  that  has  been  prefcribed  ?  if  fo,  the  fervice  of 
God  is  a  hard  fervice  :  who  can  bear  it  ?  Certainly 
fo  much  is  not  neceffary,  or  we  are  unworthy  com- 
municants; for  we  have  never  been  thus  cxercifed." 

Unhappy  fouls !  do  you  account  this  fervice  a 
burden  ?  this  is  a  certain  evidence,  that  you  have 
never  yet  experienced  the  fatisfa6lion  which  refults 
from  the  fervice  of  God.  His  people  delight  in  no- 
thing more  than  in  duty ;  and  to  attend  upon  ordi- 
nances, affords  them  real  joy.  In  the  exercifc  of  faith 
they  long  for  the  return  of  a  f^icramental  day,  as  the 


200  THE  PIOUS  COMMUNICANT. 

men  of  the  world  do  for  a  marriage  day.  Nothing 
dehghts  them  more  than  the  profpeQ:  of  approaching 
the  table,  and  holding  there  fvveet  converfe  with  their 
God.  But  as  you  have  not  yet  experimentally  known 
how  good  it  is  to  ferve  God,  it  is  no  wonder  that 
you  are  ftrangers  to  the  exercifes  of  true  Chriftians 
in  refped  to  this  .ordinance;  and  the  conclufion 
which  you  draw  refpefting  yourfelves,  "  that  you  are 
unfit  for  this  ordinance,"  is,  no  doubt,  juft.  You 
have  attended  on  it  hitherto  only  out  of  cuftom : 
you  have  not  looked  beyond  the  externals  of  the 
ordinance. 

But  you  will  fay,  "  To  infill  upon  the  perform- 
ance of  fo  many  duties,  is  to  inculcate  a  righteouf- 
nefs  by  works,  which  is  a  principle  diametrically 
oppofed  to  the  religion  we  profefs ;  for  that  teaches, 
that  man  is  altogether  unable  to  do  any  good  thing, 
and  that  it  is  God  who  mujl  work  all  our  works  in 
us  and  for  us." 

Yes,  that  is  true ;  God  muft  work  all  in  us  and 
for  us,  and  we  hold,  agreeably  to  the  word  of  God, 
the  doclrine  of  man's  infufficiency.  But  fince  he  is 
a  rational  creature,  God  will  have  him  to  be  in  the 
ufe  of  means  :  for  if,  depending  on  God  to  do  all  for 
you,  you  negleft  thofe  means  through  which  God 
communicates  the  blcfiing,  it  is  in  vain  for  you  to 
expe6l  it.  He  enjoins  the  ufe  of  means  ;  and  if  you 
do  fincerely  perfevere  in  the  ufe  of  them,  who  knows 
what  blefiing  he  may  be  pleafed  to  bellow  upon 
you  ?  And  with  this  view  it  is,  that  we  point  to  the 
means,  and  recommend  the  ufe  of  them  in  a  humble 
dependance  upon  divine  grace.  Did  you  but  con- 
fider  the  fen'ice  of  God  to  be  of  fuch  nnportance  as 
it  really  is,  you  would  improve  the  means :  the  peo- 
ple of  God  do  prize  them,  and  often  find,  that  whilft 


LECTURE  XIII.  2or 

they  are  ufing  them,  the  refreiTiing  gales  of  the  divine 
Spirit  cherifhes  their  faith,  their  love,  and  every  gra- 
cious afFeclion. 

Deluded  men!  who  have  fo  frequently  gone  to 
the  Lord's  table,  and  never  yet  in  a  right  manner ! — 
lay  it  to  heart,  and  confider,  that  if  fo  much  be  re- 
quifite  in  order  to  approach  acceptably  to  God,  and 
if  he  that  eateth  and  drinketh  unworthily,  eateth  and 
drinketh  judgment  to  himfelf,  what  reafon  you  have  to 
afk  yourfelves,  "  What  is  our  ftanding,  who  are  fo 
lifelefs  and  unconcerned  ?  who  have  never  retired 
alone,  and  bowed  the  knee  before  God,  or  at  bell 
have  only  repeated  a  hafty  form  of  prayer,  but  are 
ftrangers  to  the  fpirit  of  prayer;  who  approach  the 
facrament  without  confideration,  with  hearts  filled 
with  fm  and  vanity ;  who,  being  at  the  table,  fufFer 
our  eyes  to  rove  abroad,  but  never  once  meditate  on 
God,  or  on  that  Jefus,  whofe  death  is  fliewn  forth  in 
the  external  figns." 

If  you  had  fuch  views  of  yourfelves,  you  would 
foon  fee,  that  your  approaches  are  only  from  cuftom 
or  fafliion, — that  you  have  not  on  the  wedding  gar- 
ment. How  deplorable  is  your  cafe  !  Have  you  not 
to  expert,  that  when  the  king  comes  in  to  fee  the 
guefls,  he  will  fay  to  you,  Frieyids,  how  came  ye  in 
hither,  not  having  on  the  -wedding  garment  ?  Bind 
them  hand  and  foot,  and  caji  them  into  outer  darknefs, 
where  there  is  weeping  and  gnapiing  of  teeth.      t 

O  that  the  Lord  would,  on  this  fide  of  eternity, 
imprefs  thefe  thoughts  upon  your  hearts,  and  con- 
vince you  of  your  finful  condutl  towards  him, 
and  caufe  you  to  confefs  it  with  fhame  and  con- 
fufion  of  face.  Seek  redemption  in  the  blood  of 
Jefus,  and  beware  of  approaching  again  in  fo  carc- 
lefs  and  un-concerned  a  manner.     The  time  of  admi- 


202  THE  PIOUS  COMMUNICANT. 

niilering  the  ordinance  again  draws  nigh — Retire 
alone,  ferioufly  contemplate  your  lituation,  and  fay; 
'•  We  have  fo  often  approached  unworthily,  O  that 
v/e  may  be  made  more  fenfible  of  the  folemnity  of 
this  ordinance !  We  will  improve  the  means,  and 
prepare  to  meet  with  God.  Who  can  tell  what  the 
Lord  may  do  for  us  ?" 

But  I  have  a  fpecial  word  to  you,  people  of 
God,  who  are  perplexed  and  diftreffed,  particularly 
about  the  time  when  the  ordinance  is  to  be  admi- 
niftered.  You  think  that  you  have  no  right  to  ap- 
proach with  confidence.  You  are  faying,  "  Our 
fins  are  too  great :  the  Jalvation  exhibited  is  not  for 
us.  We  are  fearful  that  we  fhall  eat  and  drink  judg- 
ment to  ourfeives,  and  therefore  we  dare  not  go 
forward." 

To  you  we  would  fay,  You  ought  by  no  means 
to  keep  back  from  the  ordinance.  You  are  invited 
by  Jefus.  If  you  but  come  to  him,  he  gives  you 
this  precious  promife,  /  will  in  no  xvifc  cajl  you  out ; 
and  that  word,  in  no  wife,  removes  every  impedi- 
ment out  of  the  way.  For,  had  the  Lord  Jefus  de- 
fcribed  ever  fo  many  cafes,  and  made  only  a  fingle 
exception,  you  would  poffibly  fay,  "  We  are  not  of 
thofe  who  are  invited :"  but,  blefied  be  God !  the  in- 
vitation is,  Whofocver  cometh,  how  many  or  how  great 
foever  his  fms,  or  how  long  foever  he  may  have  per- 
fifted  in  them,  I  ivill  receive  him  in  mercy:  I  offer 
to  him  the  blefhngs  of  the  covenant,  and  I  will  feal 
them  to  his  foul  in  the  ufe  of  the  facrament. 

Will  ye  fay,  "  If  this  be  true,  then  a  bold  and 
prefumptuous  fmner  may  approach ;  for  then  no  one 
is  excluded  ?' 

It  is  no  unwarrantable  boldnefs  or  prefumption 
for  a  fmncr  to  approach  this  ordinance,  provided  he 


LECTURE  XIII.  203 

is  willing  to  be  faved  by  Chrifl,  in  that  way  which 
the  gofpel  points  out :  but,  becaufe  he  would  rather 
live  in  fin  than  be  delivered  from  it,  he  praftically 
declares,  that  he  will  not  accept  of  Jefus  on  gofpel 
terms.  But  this  is  not  the  cafe  with  thee,  afllided 
foul !  thou  wilt  not  dare  to  make  the  affertion  ;  but, 
on  the  contrary,  canft  thou  not  call  upon  God  to 
witnefs,  and  fay,  "  Thou,  Lord,  knoweft  what  a  bur- 
den my  fins  are  to  me, — how  much  inward  pain  they 
give  me, — how  I  have  to  wreflle  againft  them.  Thou 
art  alfo  witnefs  to  the  tears  I  fhed  in  fecret  on  ac- 
count of  them.  How  often,  Lord,  am  I  compelled 
to  cry,  0  wretched  man  that  I  am,  who  Jhall  deliver 
7116  from  the  body  of  this  death  ?  Thou  knowefl;  how 
willingly  I  would  be  freed  from  it, — how  often  I  call 
on  Jefus  as  my  king,  to  deftroy  its  power  in  me." 
Well  now,  canft  thou  in  fincerity  do  all  this  ?  I  mufl 
declare  to  thee,  that  thou  haft  no  ground  to  be  dif- 
couraged.  Only  look  unto  Jefus ; — fall  down  at  his 
feet,  and  declare  to  him,  that  thou,  though  miferable 
in  thyfelf,  art  willing  to  be  faved  by  him.  Thou  art 
not  a  greater  finner  than  the  prodigal  fon,  who  left 
his  father's  houfe,  and  fpent  his  fuhjlance  in  riotous 
living;  and  who,  when  he  came  to  himfelf,  refolved 
and  faid,  /  will  arife  and  go  to  my  father,  and  ccrftfs 
my  fin  before  him,  and  met  with  a  gracious  reception. 
The  father  had,  indeed,  reafon  to  caft  him  off";  but 
yet  he  runs  to  meet  him,  and  with  paternal  tendcr- 
nefs  embraces  him,  receives  him  again,  and  admits 
him  to  a  feat  at  his  table.  O  afflifled  child  of  God  ! 
the  Lord  hath  fpoken  this  parable  for  thy  encourage- 
ment, to  manifeft  the  greatnefs  of  his  love, — to  repre- 
fent  to  thee,  that  he  will  not  rejeft  the  greateft  of 
fmners,  and  to  declare  that  he  calls  thee,  faying, 
"  Whoever  thou  art, — though  thou  mayeft  be  ever 
Vol.  IL  D  d 


304  THE  PIOUS  COMMUNICANT. 

fo  finful, — though  thou  mayeft  have  trampled  upori 
my  image,  abufed  my  goodnefs,  and  plunged  thyfelf 
into  fenfuaJity ; — if  thou  wilt  but  return  unto  me,  as 
did  the  prodigal  fon,  and  confefs  your  fms  and  un- 
worthinefs,  I  will  embrace  and  receive  you  in  mercy. 
My  honour  flands  pledged  to  fave  the  chief  of  fin- 
iiers,  Fqr  this  I  have  Ihed  my  blood,  given  myfelf 
to  the  death,  and,  in  token  of  this,  I  have  inftituted 
this  facrament,  to  which  I  now  invite  thee/' 

Can  the  Lord  Jefus  do  more  to  allure  thee  ?  Go 
then,  with  confidence,  and  take  thy  feat  at  his  table. 

Yes,  but  you  will  fay,  '•  It  is  poihble  I  may  de- 
ceive myfelf,  and  not  come  aright :  it  is  fo  great 
an  undertaking.* — This  objedlion  muft  fall  to  the 
ground  :  thou  can  ft  not  be  deceived.  If  thou  art  fa- 
tisfied  that  indeed  it  is  the  defire  of  thy  heart  to  feek 
an  intereft  in  Chrift, — if  thy  foul  hateth  fin,  and  thou 
wilt  not  indulge  in  any  iniquity,  but  on  the  contrary 
art  habitually  to  bid  adieu  to  fin, — thefe  exercifes 
are  fo  many  evidences  of  thy  fincerity.  And  canfl 
thou  profefs  before  the  Lord,  that  thefe  are  the  real 
exercifes  of  thy  heart  ?  we  may  affure  thee,  that  thy 
fins  are  fo  far  from  being  a  reafon  of  thy  abftaining 
from  this  ordinance,  that  they  fhould  rather  prefs 
thee  to  attend  upon  it ;  for  there  Jefus*  blood  is  feC 
forth,  as  the  great  propitiatory  facrifice  for  fin. 

But  doft  thou  ftill  obje6l — "  This  is  too  much. 
How  can  a  wretch  as  I  am,  dare  to  apply  to  myfelf 
fuch  unfpeakable  grace  ?  How  can  fo  vile  a  creature 
venture  to  fit  down  at  the  table  to  eat  of  the  chil- 
dren's bread  ?" 

Yes,  it  is  great,  beyond  expreffion  great,  for  fuch 
finful  worms  of  the  dull  to  receive  fuch  mercy ;  but 
it  is  not  too  great  for  God  to  beftow  ;  becaufe  God 
is  infinite  and  incomprehenfible  in  his  elfence — He 


LECTURE  XIII.  ^     205 

is  fo,  in  like  manner,  in  his  love  ;  and  'can  that  which 
fuch  a  God  difplays  be  any  thing  lefs  than  great  and 
inconceivable  ?  In  the  view  of  it  we  are  conftraincd 
to  exclaim,  0  how  great  is  thy  goodnefa,  which  is  laid 
up  for  them  that  fear  thee  !  and,  As  high  as  heaven  is 
above  the  earth,  fo  great  is  his  goodnefs  towards  them 
that  fear  him.  The  contemplation  of  it  will,  through- 
out eternity,  be  matter  of  aftonifhment  and  gratitude; 
but  certainly  it  ought  not  to  leffen  thy  confidence. 

But  there  are  others  of  God's  children,  who  will 
fay,  "  We  fcarcely  know  what  to  do.  We  dare  not 
venture  to  approach  the  ordinance :  we  feel  ourfelvcs 
fo  unprepared  for  it,  and  yet  dare  not  h<\Y  away ; 
becaufe,  in  fuch  cafe,  we  would  fin  againfl  the  di- 
vine command.  When  xve  confidcr  the  (late  of  our 
minds,  we  find  them  fo  lifelefs  and  infenfibic,  that 
we  are  totally  devoid  of  any  exercifes  of  grace.  How 
then  can  fuch  prefume  to  approach  the  table  of  the 
Lord  ?" 

I  reply,  that  this  is  indeed  caufe  of  Ihame  and  la- 
mentation :  but,  perplexed  Chriftian,  paufe  a  while ; 
be  not  too  hafly  in  forming  a  conclufion  againft  thy- 
felf.  Doft  thou  complain  to  man  only  ?  or  is  it 
a  fubjeft  of  lamentation  with  thee  before  thy  God  ? 
Art  thou  fatisfied  with  living  thus  ?  Is  it  not  thy 
grief,  that  thy  zeal,  thy  ardour  and  activity,  are  {o 
weak  ?  Would  it  not  produce  real  joy  in  thy  heart, 
if  thy  foul  were  exercifcd  in  a  more  lively  manner  ? 
Canft  thou  anfwer  thefe  queflions  in  the  afi^rma- 
tive,  and  fay,  "  Yes,  the  Lord  knoweth  how  much 
I  have  been  diftreffcd  becaufe  of  my  barrennefs  ?" 
thou  mayefl,  not  flay  from  the  table  to  which  thou 
art  invited :  this  would  be  like  the  fick  man  that 
would  rcTufc  the  affiflancc  of  a  phyfician  to  remove 
his  diforder.     Whither  wilt  thou  ^o  ?    Is  tJicrc  any 


2o6  THE  PIOUS  COMMUNICANT. 

other  way  of  relief?  Is  it  not  Jefus  alone  that  can 
help  thee  ?  Come  then,  as  one  that  is  fick  and 
wounded  ;  lie  at  this  pool  of  Bethefda  ;  wait  for  the 
moving  of  the  waters :  who  knows  what  God  may 
yet  do  for  thee  ?  And  though  thou  mayeft  not  be 
able  to  go  with  fuch  a  fenfe  of  thy  wants,  and  of  the 
fulnefs  of  Chrift,  as  is  defirable, — go,  believing  and 
waiting  upon  the  Lord. 

Or  fayefl  thou,  "  I  was  fomewhat  animated  and 
encouraged  whilfl;  attending  on  the  fervice  previous 
to  the  adminiflration  of  the  fupper  :  yet  when  I  arife 
to  go  to  the  table,  all  this  feems  to  be  at  an  end  : 
my  heart  is  cold,  and  my  confidence  is  no  more." 

But  may  not  this  arife  from  this  fource,  that  in 
going  forward,  the  wandering  eye  diverts  the  mind 
from  that  on  which  it  ought  to  be  employed ;  and 
that  Satan,  who  is  ever  on  the  watch,  improves  the 
opportunity  to  diflrafl;  the  foul  ?  But  when  this  is  the 
cafe,  be  not  too  much  troubled:  withdraw  thine  eyes 
immediately  from  diverting  objefts:  turn  your  atten- 
tion to  the  Lord  Jefus,  and  to  his  blood,  reprefented 
to  thee  in  the  ordinance  as  fufficient  to  atone  for  the 
fms  of  our  holy  things ;  and  plead  for  ftrength  to 
refill  this  and  every  other  temptation,  which  may 
prevent  thee  from  eating  and  drinking  with  advan- 
tage to  thyfelf. 

Let  us  all,  then,  with  the  confidence  of  children, 
go  forward.  May  the  Lord  meet  us  in  love,  and 
vouchfafe  to  us  that  grace,  which  may  be  mofl  for 
his  glory  and  our  good ;  that  fo  we  may  experience 
this  ordinance  to  be  the  real  food  by  which  our  fouls 
increafe  in  grace ;  and  that  the  eating  of  bread  and 
drinking  of  wine  may  redound  to  his  glory  and,, 
praife. 

A  M  E  N. 


C    207    3 


THE 


PIOUS    COMMUNICANT, 
Lecture  XIV. 


ON  THE  CONDUCT   OF  THE  PEOPLE  OF  GOD 
AFTER  A  COMMUNION  SABBATH. 


IN  the  two  preceding  leftures,  we  have  fpoken  at 
large  on  the  great  fubjefts  of  preparation  for  an  ac- 
ceptable and  profitable  approach  to  the  table  of  the 
Lord,  and  of  the  deportment  of  the  people  of  God, 
on  a  communion  fabbath.  We  fhall,  in  the  prefent 
lefture,  enquire,  how  they  ought  to  conduft  them- 
felves,  after  an  occafion  fo  folemn; — or,  in  other 
words,  what  duties  a  Chriftian  muft  engage  in,  that 
his  foul  may  be  benefited  by  the  ordinance. 

In  doing  this,  we  propofe  to  obferve  the  following 
method : 

1.  To  fliew  that  believers  are  under  the  ftrongefl: 
obligations  of  expreflTmg  their  gratitude  to  God,  by 
a  holy  walk. 

2.  To  point  out  the  duties  which  they  are  under 
obligation  to  perform,  after  having  been  permitted  to 
occupy  their  feats  at  the  table  of  the  Lord. 

3.  To  attempt  an  anfwer  to  fuch  qucflions  as 
weak   believers    may    propofe,    relative    to    certain 


2o8  THE  PIOUS  COMMUNICANT. 

points  contained  in  this  and  in  the  two  preceding 
le6lures. 

4.  To  make  an  application  of  the  fubje6l. 

First.  It  is  neceflary  for  a  child  of  God,  after 
having  attended  the  Lord's  table,  to  exprefs  his 
GRATITUDE  to  God.  The  arguments  which  fup- 
port  this  propofition  are  the  following,  viz, 

1.  All  the  bleffings  which  God  beftows,  even 
thofe  of  a  temporal  nature,  demand  froni  us  the  ex- 
crcife  of  gratitude.  They  are  difpenfed  from  his 
bountiful  hand,  without  any  merit  in  us,  and  they 
are  bleffings  which  none  but  God  can  beflow. 
Hence  it  is  faid,  He-givcth  us  all  things  richly  to  enjoy ^ 
Do  the  favours,  which  God  in  his  providence  be- 
ftows, require  of  us  to  be  thankful  ?  moft  certainly 
then,  this  great,  this  unfpeakable  benefit,  which  he 
hath  conferred  upon  us  as  the  God  of  grace,  muft 
obligate  us  to  make  grateful  returns.  He  hath  per- 
mitted us,  worms  of  the  duft,  to  fit  down  at  his  ta- 
ble with  himfelf,  the  God  of  heaven  and  earth,  that 
there  we  might  hold  moft  intimate  communion  with 
him;  that  there  we  might  have  put- into  our  hands 
the  pledges  of  his  everlafting  love,  for  the  confirma- 
tion of  our  faith ;  and  that  there  we  might  folemnly 
and  publicly  renew  our  covenant  with  him. 

2-  Conuder  alfo  the  objeft  of  the  Lord's  Supper. 
It  was  inftituted  to  keep  in  remembrance  the  death 
of  Chrifl;,  and  to  Jliew  it  forth  until  he  come.  Now 
how  are  we  to  fhew  forth  the  death  of  Chrift  ? — not 
only  by  a  pious  calling  it  to  our  minds,  whilft  we 
are  at  the  table,  but  by  a  conftant,  fincere,  and  faith- 
ful acknowledgment  of  the  love  which  he  hath  ma- 
nifcfted  to  finners,  by  a  return  of  love  to  him  on 
our  part,  which  is  evidenced  by  words  and  aftions^ 
in  the  whole  tenour  of  our  walk  and  .convcriation. 


LECTURE  XIV.  209 

As  we  have  received  Chrijl  Jefus  the  Lord,  Jo  vjc  mujl 
■alfo  walk  in  him,  Col.  ii,  6.  Hence  this  ordinance  is 
emphatically  ftyled  a  blejjing  or  thankfgiving.  See 
1  Cor.  X.  16. 

3.  The  fame  thing  was  reprefented  in  the  an- 
cient facramen^,  of  the  paffover,  in  the  room  of 
which  the  Lord's  Supper  was  inflituted.  In  that  or- 
dinance, the  goodnefs  of  God,  manifefled  to  Ifrael  in 
gracioufly  delivering  them  from  the  deftroying  angel 
which  flew  all  the  firfl-born  in  the  houfes  of  the 
Egyptians,  muft  be  remembered  and  acknowledged, 
agreeably  to  the  command  of  Mofes,  Exod.  xii.  27. 
Befides,  there  was.  a  cup  of  blefTjjig,  which  was  dif- 
tributed  by  the  fathers  of  their  families,  which  cuf- 
tom  the  Lor(;J  Chrift  appears  to  have  alfo  adopted, 
and  the  whole  folemnity  was  clofed  with  a  fong  of 
praife ; — which  hymn  Chrift  alfo  fung  with  his  dif- 
ciples,  after  he  had  adminiftered  the  Supper  to  them. 
All  this  was  with  a  «view  to  teach  us, -that  after  the 
ufe  of  the  facrament,  in  which  fpiritual  benefits  are 
brought  into  remembrance,  we  are  alfo  bound  to  give 
glory  unto  God.  Hence  has  arifen  the  pradice 
which  obtains  in  our  churches,v  that  as  foon  as  the 
ordinance  is  adminiftered,  the  folemnity  is  clofed  by 
the  minifter,  who  pronounces  the  words  of  the  103d 
Pfalm,  ift  to  13th  verfe. — Blefs  the  Lord,  0  my  fcul, 
and  all  that  is  within  me  blefs  his  holy  name  ;  whofov' 
giveth  nil  thine  iniquities,  who  healeth  all  thy  dij'eafes^ 
who  redeemeth  thy  life  from  deflruBion,  who  crowneth 
thee  with  loving  kindnefs  and  tender  mercies.  Hence 
too  has  arifen  the  pradlice  of  delivering  thankfgiving 
fermons,  in  which  the  congregation  arc  excited  to 
engage  in  duty,  and  to  the  exercife  of  gratitude. 

4.  We  may  alfo  add  all  thofc  paifagcs  of  Scrip- 
ture, which  admonifh  us  to  praife,  to  exalt,  and  to 


210  THE  PIOUS  COMMUNICANT. 

be  thankful  to  God.  As,  Pf.  cxvi.  12,  13,  Whatjhall 
I  render  to  the  Lord  for  all  his  benefits  towards  me  ? 
I  will  take  the  cup  of  falvation,  and  call  upon  the  name 
of  the  Lord.  See  again,  Pfalm  xcv.  1,  2,  0  come, 
let  us  fing  unto  the  Lord :  let  us  make  a  joyful  noife  to 
the  Rock  of  our  falvation.  Let  us  come  before  his  pre- 
fence  with  thankf giving,  and  make  a  joyful  noife  before 
him  with  pfalms.  Alfo,  Pfalm  cv.  1,  2,  3,  0  give 
thanks  unto  the  Lord,  call  upon  his  name:  make  known 
his  deeds  among  the  people:  Jing  unto  him:  fng  pfalms 
■unto  him :  talk  ye  of  all  his  wondrous  works :  glory  ye 

in  his  holy  name. And  many  others  to  the  fame 

purpofe. 

5.  On  a  pious  and  fuitable  condu£l  after  com- 
munion, depends  our  deriving  real  advantage 
from  the  ufe  of  this  facrament :  for  if,  immediately 
after  leaving  the  table,  we  return  to  the  world,  and 
our  walk  be  irregular,  we  certainly  could  not  have 
been  nourifhed  with  this  fpiritual  meat,  any  more 
than  our  bodies  can  receive  nourifhment  from  the 
immoderate  ufe  of  food.  By  living  in  a  becoming 
manner  after  a  communion  fabbath,  we  become  as 
it  were  prepared  to  make  a  profitable  approach  to 
the  next  facrament.  When  we  live  habitually  near 
to  God,  it  will  not  be  a  difficult  thing  to  have  our 
hearts  fuitably  difpofed  for  this  particular  duty. 
The  true  reafon  why  we  find  fo  much  preparation 
neceffary,  is,  becaufe  we  are  not  more  faithful  unto 
God.  Hence  we  become  eflranged  from  God,  and 
meet  with  much  difficulty  in  recovering  our  filial 
confidence. 

Having  proved  how  necelTary  it  is  for  communi- 
cants to  conduft  themfelves  pioufly  after  a  commu- 
nion fabbath,  we  proceed, 


LECTURE  XIV.  2m 

Secondly,  To  enquire  what  duties  are  particu- 
larly incumbent  upon  them. 

Firft,  There  are  duties  to  be  difcharged  upon  the 
facramental  fabbath  itfelf.  It  is  proper  for  Chrif- 
tians  to  attend  the  public  fervice  in  the  after-parts  of 
that  day,  that  with  the  aflembly  of  the  faints  they 
may  exprefs  their  gratitude  to  the  Lord,  praifc  his 
name,  and  be  taught  the  duties  which  devolve  upon 
them,  in  confequence  of  that  renewed  inftance  of  the 
favour  of  the  Mofl  High  conferred  upon  them. 
Upon  leaving  the  houfe  of  God,  they  fliould  endea- 
vour to  keep  their  hearts  in  a  calm  and  compoled 
frame,  as  much  as  poffible  to  avoid  all  kinds  of  com- 
pany and  converfation  which  will  not  tend  to  edifica- 
tion, and  to  retire  in  fecret,  with  prayer  and  thankf- 
giving.  Thus  did  pious  David  :  when  God  made  to 
him  fuch  precious  promifes  relative  to  the  eftabiifh- 
ment  of  his  houfe  and  kingdom,  he  did  not  wait 
long,  but  as  foon  as  Nathan  had  withdrawn,  before 
any  thing  intervened,  whiift  his  heart  was  fo  much 
affefted  and  taken  up  with  thofe  promifed  bleffings, 
he  goes  into  the  prefence  of  the  Lord,  and  in  the 
fulnefs  of  his  heart  he  exclaims  in  thefe  words :  Who 
am  I,  0  Lord  God,  and  what  is  my  houfe,  thai  thcu  hajl 
hrcught  me  hitherto  ? — As  if  he  had  faid,  "  Lord,  I 
am  filled  with  aftonifhment !  Thou  furroundefl;  mc 
with  fo  many  in  fiances  of  thy  goodnefs,  that  I  can- 
not find  words  to  exprefs  my  holy  fatisfaclion.  Wilt 
thou  do  fo  much  to  fuch  a  worm  of  the  duft  ?  Is  this 
the  manner  of  man,  0  Lord  God  ?  The  word  that  thou 
hajl  fpokcn  concerning  thy  fcrvant,  rjlabli/li  for  ever, 
and  do  as  thou  hajl  faid,"  2  Sam.  vii.  18,  27. 
•  O  beloved!  thus  mufl  wc  alfo  do.  L^ke  David 
we  muft,  in  faith  and  aiTe6lion,  commune  with  God, 

Vol.  IL  E  e 


an  THE  PIOUS  COMMUNICANT. 

and    with    him    exprefs    our   grateful    fenfe    of  his 
goodnefs. 

When  we  are  thus  alone,  we  muft  proceed  to  exa- 
mine how  we  have  been  exercifed,  both  with  refpe^l 
to  OURSELVES,  and  our  God.  In  regard  to  our- 
selves, we  fhould  enquire,  what  were  the  frames  of 
our  hearts ;  whether  they  went  out  in  ardent  and 
fincere  love  to  God ;  whether  we  drew  near  with 
earneft  longings  of  foul  after  him  ;  whether  we  could 
venture  to  apply  the  facred  fymbols  in  faith,  and  lay 
our  hands  upon  the  promifes ;  or  whether  we  ap- 
proached with  fearful,  doubting,  diflrefTed  hearts. 
In  regard  to  God,  whether,  in  looking  upon  the 
guefts  feated  around  his  board,  he  found  us  fitting 
clad  in  the  true  wedding  garment,  and  addreffed  us, 
faying,  Eat,  0  friends,  drink,  yea,  drink  abundantly, 
0  beloved  ;  whether  he  brought  us  into  his  banqueting 
houje,  and  caiifed  his  banner  over  us  to  be  love  ;  whe- 
ther he  reached  out  to  us  his  fceptre,  fpoke  kindly 
to  us,  and  faid,  Be  of  good  cheer;  whether,  in  a  word, 
he  gave  us  to  enjoy  a  foretafte  of  the  marriage  flip- 
per of  the  Lamb  in  glory. 

An  inveftigation  of  this  kind  might  produce  thefe 
happy  efFe6ls :  On  the  one  hand,  if  it  has  been  a 
comfortable  feafon  to  us,  it  might  draw  forth  our 
gratitude,  caufe  us  to  feel  our  obligations  to  a  God 
fo  kind  and  bountiful,  and  humble  us  in  his  fight 
under  a  fenfe  of  our  unworthinefs ; — and  on  the 
other  hand,  if  we  have  found  ourfelves  lifelefs  and 
aull,  we  might  be  led  to  feek  after  the  caufes  which 
have  produced  fuch  a  frame  of  heart.  If  we  difcover 
them,  we  will  be  naturally  brought  low  before  the 
Lord ;  but  if  not,  it  might  lead  us  to  acknowledge 
the  fovereignty  of  God,  in  his  dealings  with  us. 
But  our  duties  are  not  confined  to  thofe  which  are 


LECTURE  XIV.  2.3 

to  be  performed  on  a  facramental  fabbath.  We  there- 
fore, SECONDLY,  obferve,  that  communicants  mud 
alfo  endeavour,  through  grace,  to  attend  to  the  fol- 
lowing things. 

1.    To  PRESERVE   a   tranquil,   even,  and  tender 
frame ;   which  evidences  itfelf. — 

a.  In  regard  to  God,  in  ^  firm  purpojc  oj heart  io 
cleave  to  hun,  to  hold  him  fad,  and  to  follow  him  as 
a  wife  her  hulband,  a  child  its  father,  a  difciple  his 
teacher,  a  fervant  his  mailer.  This  is  called  in  the 
word  of  God,  to  walk  bejore  the  Lord,  and  to  be  pcr- 
feEl,  Gen.  xvii.  1.  This  is  to  walk  with  God  as  Noah 
and  Enoch  did,  Gen.  v.  24,  and  vi.  2.  This  is  to 
cleave  to  the  Lord,  as  a  girdle  to  the  loins  of  a  man, 
Jer.  xiii.  4.  Thus  mufl  communicants  follow  the 
Lord,  by  obeying  his  precepts,  and  by  cordially 
fubmitting  to  all  thofe  difpenfations,  whether  of  pro- 
vidence or  of  grace,  faying,  Speak,' Lord,  Jor  thy  jer - 
vant  heareth. 

.  ,b.  This  calm  and  fubmiiTive  frame,  communicants 
mud  fhew  forth  in  the  fpiritual  conteft;  for  the 
Chriftian  mufl;  again  enter  the  lifi;s,  and  contend  with 
his  enemies,  who  are  always  armed  for  the  combat. 
If  the  warrior  fhall  valiantly  engage  his  enemy,  he 
mufl;  not  be  too  foon  difcouraged  and  alarmed ;  for 
in  fuch  cafe  he  is  not  in  a  fituation  manfully  to  re- 
fifl;,  and  is  in  danger  of  being  overcome.  So  mull 
the  Chrifl;ian,  who  is  a  fpiritual  foldier,  whofe  bufi- 
nefs  it  is  to  fight  when  the  trumpet  of  war  is  found- 
ed, go  forth  with  a  compofed  mind,  in  the  flrength 
of  the  Lord  God;  knowing  that  the  great  Captain  of 
his  falvation  Hands  in  front,  anim  \Les  and  encourages 
him,  faying,  Fear  not ;  /  am  zoith  you.  But  the 
Chrift-ian  foldier  mufl  not  be  fo  much  at  eafe,  nor 
fo  confident,  as  to  be  inadive  when  his  enemies  lie 


214  THE  PIOUS  COMMUNICANT. 

upon  their  arms.  No;  he  muft  be  conflantly  on 
his  guard  :  for  when  the  enemy  is  mod  ftill,  then  is 
the  time  of  the  greateft  danger. 

2.  To  a  pious  conduft  after  communion,  it  is  re- 
quired, that  we  be  truly  and  fincerely  thankful  for 
the  benefits  we  have  experienced.  Genuine  gratitude 
confifts  in  a  humble,  cordial,  and  pious  acknowledg- 
ment of  the  mercies  of  Jehovah,  and  the  faithfulnefs 
which  he  hath  manifeiled  in  Chrift  through  the 
Spirit.  This  gratitude  is  evidenced  by  the  heart, 
tongue,  and  actions.  We  confefs  this  with  the 
heart  to  God,  when  we  recount  to  him  all  his  deal- 
ings with  us,  and  praife  him  for  all  his  wondrous 
works :  for  although  the  Lord  well  knows  what  he  hath 
done  for  us,  yet  he  will  have  us  to  know  it  too,  and 
confefs  it.  Hence  it  is,  we  find  in  Scripture  fo  many 
fongs  of  praife,  which  record  the  works  of  the  Lord. 
A  knowledge  of  God's  goodnefs  and  faithfulnefs  will 
make  us  humble  and  little  in  our  own  eyes,  and 
caufe  us  to  fay  with  Jacob,  Gen.  xxxii.  lo.  Lord,  I 
am  not  worthy  of  the  leajl  of  all  thy  mercies,  and  of  all 
the  truth,  which  thou  hajl  Jliewed  to  thy  fervant.  It 
will  produce  a  fenfe  of  Ihame  in  us,  and  make  us  fall 
down  with  our  faces  to  the  ground,  and  exclaim,  in 
the  language  of  admiration,  with  Mephibofheth,  2 
Sam.  xix.  8,  What  is  thy  fervant,  that  thou  JJiouldjl 
look  upon  fach  a  dead  dog  as  I  am  ?  It  will  lead  us 
to  fet  up  our  Ebenezers,  and  excite  us  to  fay,  to  his 
praife.  Hitherto  the  Lord  hath  helped  us. 

But  we  muft  alfo  exprefs  our  gratitude  with  our 
MOUTHS  and  tongues, — to  celebrate  the  praifes 
of  the  Lord,  in  pf alms,  and  hymns,  and  fpiritual  fongs, 
to  declare  that  his  name  is  great,  and  with  the  Pfalmift 
to  fay,  Ccme,  all  ye  that  fear  the  Lord,  and  I  zvill  tell 
you  what  he  hath  done  for  my  foul,  Pf.  Ixvi.  6. 


LECTURE  XIV.  215 

But,  in  this,  we  ought  not  to  be  too  forward 
in  mentioning  our  own  experiences,  which  might 
produce  the  ill  efFe6l  of  cherifhing  in  us  a  fecret 
pride  of  being  efteemed  great  Chriflians.  Commu- 
nications of  this  fort  ought  ordinarily  to  be  made 
only  in  the  prefence  of  a  few  confidential  friends : 
yet,  as  they  may  tend  to  the  encouragement  of  our 
fellow  men,  we  may  make  them  occafionally  when 
a  good  opportunity  offers,  even  before  the  world, 
with  a  view  of  letting  them  fee  how  delightful  the 
fervice  of  the  Lord  is,  and  with  a  defign  of  creating 
in  their  hearts  a  love  to  it. 

But,  above  all,  we  mull  exprefs  our  gratitude  i  n 
ACTIONS  or  by  deeds;  glorifying  God  by  a  holy 
walk,  and  evidencing  that  it  is  our  defire  to  mortify 
the  members  which  are  on  earth,  that  thus  it  may  ap- 
pear, that  we  are  dead  to  the  world,  and  rifen  with 
Chrift.  His  love  muft  conflrain  us,  hecaufc  we  thus 
jtcdge,  that  if  one  died  for  all,  then  were  all  dead;  and 
that  he  died  for  all,  that  they  which  live  /hall  not  hence- 
forth live  unto  themfelves,  but  unto  him  that  died  for 
them  and  rofe  again. 

3.  To  a  becoming  conduct  after  the  facrament, 
appertains  a  frequent  and  proper  exercife  of  foul, 
with  refpe6t  to  the  covenant  into  which  we 
have  entered  with  God ;  and  that  on  this  wife : 

a.  Contemplate  frequently  the  p  r  e  c  i  o  u  s  n  e  s  s  of 
the  covenant,  the  figns  of  which  you  have  been  ufing. 
Confider  it  as  to  its  greatnefs,  extent,  and  eternity. 
Call  to  mind  its  promifes,  and  the  faithfulnefs  of  God, 
who  will  certainly  make  them  all  good.  This  will 
ferve  as  a  fupport  to  your  fiiith — This  David  en- 
deavoured to  do  ;  fee  2  Sam.  xxxii.  5,  Although  my 
houfe  be  not  fo  with  God,  neverthelcfs  he  hath  made  with 
Vie  an  cvcrlafing  covenant,  zvtuch  is  well  ordered  in 


2i6  THE  PIOUS  COMMUNICANT. 

all  things,  and  Jure.    This  is  all  my  fahation,  and  all 
my  dejire, 

b.  Endeavour  to  keep  always  alive  the  recollec- 
tion of  the  RELATION  in  which  you  Hand  to  God, 
as  your  covenant  God.  Hath  God  become  your 
Father  in  Chrifl  ?  this  reflexion  muft  lead  you  thus 
to  reafon :  "  If  I  call  him  my  Father,  who  judgeth 
without  rcjpccl  of  per  Jons,  how  proper  is  it,  that  I  pafi 
the  time  of  my  fojourning  here  in  fear  !  Yes — Is  God 
my  Father  ?  then  I  have  to  do  with  a  God  who 
abounds  in  pity,  and  is  full  of  compaflTion ;  whofe 
bowels  yearn,  and  who  has  declared,  that,  as  a  father 
pitieth  his  children,  fo  the  Lord  pitieth  them  that  fear 
him.  Even  when  I  fall  into  fin,  and  backflide,  he 
will  not  call  me  wholly  away :  but  as  a  father  he 
will  exercife  cornpaffion  towards  me  ftill.  Yes,  the 
faithful  and  unchangeable  Jehovah  hath  faid,  The 
covenant  of  my  peace  piall  not  he  removed,  Ifai.  liv. 
The  confidcration  of  this  relation  will  not  only 
encourage  and  ftrengthen  the  believer  in  every  cir- 
cumflance  of  life,  but  make  him  circumfpedt  and 
tender  in  his  walk;  and  when  he  has  fallen  into  fin, 
and  backflidden,  excite  him  to  go  again  to  God,  to 
confefs  his  fins  and  backflidings,  to  feek  for  pardon 
of  them,  and  to  fay,  "  Lord,  art  thou  not  my  Fa^ 
ther  ?  Haft  thou  not  looked  upon  me  in  mercy  ? 
Even  from  eternity  haft  thou  not  given  to  me  thy 
Son,  and  with  him  all  things  ?  Thou  canft  not 
therefore  intend  to  caft  me  now  away  on  account  of 
my  fins ;  for  thou  haft  faid,  /  have  engraven  thee  on 
the  palms  of  my  hands,"  Ifai.  xlix.  16. 

A<Tain,  we  muft  preferve  a  lively  recolleclion  of 
our  relation  to  Chrift,  as  the  mediator  of  the 
COVENANT,  and  call  to  mind,  that  at  his  table  we 
have  had  a  moft  ftriking  evidence  of  his  all-furpaflTing 


LECTURE  XIV.  21^ 

love,  which  he  hath  manifefted  towards  finners,  by 
giving  himfelf  up  unto  the  death  for  them,  as  their 
Surety,  High  Prieft,  and  Brother.  This  may  lead 
us  continually  to  enquire,  whether  our  hearts  are  in- 
flamed with  love  to  Jefus,  whofe  love  burns  in  fuch 
a  degree  towards  us.  Yes,  we  mufl  make  ufe  of  him 
in  all  thefe  relations,  make  them  our  plea,  and  fay ; 
"  Deareft  Saviour,  haft  thou  given  thyfelf  over  unto 
the  death  for  me  ? — let  me  then  experience  the  effi- 
cacy of  thy  blood  for  fanftification.  Enter  for  me 
into  the  prefence  of  thy  Father  :  bear  me  upon  thy 
heart.  I  know  that  the  Father  loveth  me,  but  the 
contemplation  of  thy  interceffion  affords  me  ftrong 
confolation.  Thou  art  the  merciful  and  faithful 
High  Prieft, — yes,  the  Almighty  King.  Break  thou 
then  in  my  foul  the  power  of  Jin." 

Further,  wemuft  confider  God  the  Holy  Ghost 
as  our  Teacher,  Leader,  Comforter,  Seal,  and  Earnejl. 
We  muft  look  much  unto  him,  to  conduft  us  in  the 
way  of  life,  and  fay — "  Was  it  not  thou  who  firft 
caufedft  my  heart  to  be  willing  to  enter  within  the 
bonds  of  the  covenant  ?  Was  it  not  thou  who 
brought  me  to  Jefus,  and  united  me  to  him  ?  May 
I  not  then  expeft,  that  thou  wilt  lead,  preferve,  and 
fanftify  me  ftill  more  and  more  ? — that  thou  wilt 
Ihew  me  the  way  in  which  I  am  ftill  to  go  ? — that 
in  darknefs  thou  wilt  be  my  light,  in  forrow  my 
comforter,  and  in  diftrefs  my  counfellor  ? — that  thou 
wilt  write  the  law  of  ISod  on  my  heart,  and  make 
me  to  walk  in  thy  ftatutes  ?" 

c.  We  muft  often  recolleft,  that  on  our  fide  we 
have  both  faid  and  fworn,  that  we  would  be  the 
Lord's,  that  we  would  live  for  him,  and  walk  before 
him, — that  we  have  obligated  ourfelvcs  to  this  in  the 
moft  folemn  manner.     In  virtue  of  our  having  thus 


2 1 15  THE  PIOUS  COMMUNICANT. 

bound  ourfelves,  we  may  plead  with  the  Lord,  and 
fay — Haft  thou  wrought  this  grace  in  me  in  vain  ? 
haft  thou  made  my  heart  wiUing  to  furrender  itfelf 
to  thee  ?  and  wilt  thou  withhold  thy  grace,  by  which 
alone  I  can  make  fuitable  returns  by  a  holy  walk  ? 
Yes :  the  remembrance  of  this  will  make  us  fo  cir- 
cumfpe£l,  that  when  fin,  Satan,  and  the  world  pre- 
fent  their  temptations,  and  lead  the  foul  from  God, 
we  can  fay,  I  have  renounced  fin  and  Satan ;  I  will 
ferve  thofe  tyrants  no  longer;  but  am  refolved  to  de- 
vote myfelf  to  God  and  his  holy  fervice.  Luther  faid, 
we  cannot  better  fruftrate  and  overcome  thefe  tempt- 
ers, than  by  faying  to  them,  "  I  have  paffed  my 
word,  I  have  given  it  to  Jefus."  Oh  what  an  advan- 
tage does  it  afford  us,  when  we  can  fay  to  Satan 
when  he  comes  with  his  temptations,  "  I  am  loofed 
from  thee :  I  ftand  no  longer  under  thy  authority : 
I  have  difmiffed  myfelf  from  thy  fervice,  and  own 
Jefus  for  my  King." — And  to  the  world,  when  it 
offers  its  feduftions,  *'  I  a7n  not  of  the  world.  By  the 
grace  of  God  I  have  quitted  its  flavifh  fervice,  when. 
I  gave  my  heart  to  Jefus,  and  took  his  yoke  of  love 
upon  me." — And  when  fin  prefents  its  allurements, 
to  fay,  "  I  am  freed  from  thy  dominion,  now  that 
/  am  lender  grace.  Should  I  again  yield  to  thofe 
fins  which  have  caufed  me  fo  many  tears,  and  fo 
much  diftrefs  and  forrow  ?"  It  is  not  eafy  to  tell 
how  tender,  how  watchful,  and  circumfpeft,  fuch 
confiderations  would  render  our  deportment. 

d.  We  muft  conftantly  fet  before  us  the  pro- 
mises of  the  covenant,  and  God's  faithfulncfs  to 
fulfil  them,  and  then,  with  a  holy  confidence  plead 
them  before  him,  faying,  "  Lord !  thou  haft  made 
fo  many  promifcs  with  refpefl  to  fanftificatlon,  pre- 
fcrvation,  comfort,   fealing,  fupport,   and  all  things 


LECTURE  XIV.  219 

neceflary  for  me ;  and  I  have  faid  Amen  to  them.  I 
have  laid  my  hand  upon  them,  and  approached  thy 
table.  Now  then,  Lord,  let  it  be  according  to  thy 
word.  Thou  art  Jehovah,  the  unchangeable  God, 
who  will  not  break  the  word  thou  hafl;  fpoken,  but 
fulfil  the  fame,  and  make  it  yea  and  a7nen,  to  thy 
glory.  Thou  haft  confirmed  it  with  an  oath,  as 
Elohim,  the  covenant  God ;  wilt  thou  not  give  me 
all  needful  grace  ?  Lord,  do  it  for  thy  name's  fake," 

€.  The  covenant  into  which  we  have  folemnly  en- 
tered, and  which  we  have  ratified  at  the  table,  we 
muft  CONSTANTLY  RENEW,  and  thus  fhew  that 
we  do  not  repent  what  we  have  done,  but  that,  as 
we  have  fworn,  fo  will  we  keep  the  righteous  fta- 
tutes  of  the  Lord.  We  ought,  upon  every  occafion, 
to  engage  in  the  aft  of  renewing  our  covenant.  We 
are  not  to  think  that  it  is  enough  that  we  do  it  when 
the  ordinance  is  adminiftered  to  us — No;  it  muft  be 
done  daily.  In  every  prayer  we  fhould  give  our- 
felves  to  the  Lord.  This  will  be  found  an  excellent 
mean  of  promoting  a  tender  and  holy  walk, — of 
awakening  us,  and  of  keeping  us  on  the  Lord's  fide, 
however  it  may  fare  with  us,  whether  profperity  or 
adverfity  be  our  lot. 

4.  But  in  order  to  a  becoming  condu6l  after  the 
facrament,  it  is  neceflary  that  we  be  careful  to  follow 
the  internal  fuggeftlons  of  the  Holy  Spirit.  We  muft 
by  no  means  grieve,  oppofe,  or  quench  the  Spirit,  by 
■which  we  are  fealcd  to  the  day  of  redcwption.  When 
he  awakens  us  to  a  fenfe  of  duty, — excites  us  to  en- 
gage in  fecret  prayer,  and  in  converfe  with  God, — 
or  when  he  warns  us  againft  fin,  and  occafions  of  it, 
— or  when  he  counfels  us  in  times  of  darkncfs, — we 
muft  not  acl  contrary  to  his  holy  admonitions,  which 

Vol.  n.  '       F  f 


220  THE  PIOUS  COMMUNICANT. 

would  grieve  the  Spirit,  and  caufe  him  to  withhold 
his  fanftifying  and  comforting  influences :  we  muft 
follow  his  direftions,  and  hften  to  his  counfelling 
voice.  He  is  that  good  Spirit,  who  leads  into  the 
land  of  uprightnefs,   Pf.  cxliii.  lo. 

5.  God's  children  muft  learn  how  to  a61;  in  refpeft 
to  thofejins  which  eajily  bejet  them.  In  order  to  form 
right  ideas  on  this  point,  we  muft, 

a.  Not  think,  that  when  we  have  been  to  the 
Lord's  Supper,  fin  will  lofe  its  whole  power.  No ; 
on  the  contrary,  unlefs  the  grace  of  God  prevent,  it 
may  then  exert  more  ftrength.  Therefore  we  muft 
watch  and  pray,  and  be  on  our  guard ;  for  nothing 
deftroys  our  confidence,  or  caufes  God  to  conceal 
from  us  the  light  of  his  countenance,  more  than  fm. 
He  is  a  holy  God,  of  purer  eyes  than  to  behold  evil,  or 
to  look  upon  iniquity :  therefore  we  ought  frequently 
to  expoftulate  with  ourfelves  thus  :  "  Shall  J  Jin 
againjl  God?  I  who  ftand  in  fo  near  a  relation  to 
him  ?  I  who  have  been  at  his  table,  and  again  pub- 
licly declared  my  oppofition  to  fm  ? — this  would  ill 
comport  v/ith  the  Chriftian  charaQier." 

b.  But  we  ought  not,  under  a  confcioufnefs  of  de- 
ficiency, to  go  fo  far  as  to  lay,  "  We  have  received 
no  advantage  from  attending  on  this  ordinance." — 
No;  you  came  not  to  it  to  declare  yourfelves  to 
be  without  fin;  but,  on  the  contrary,  to  acknowledge 
yourfelves  finners,  to  flee  to  the  blood  of  Jefus  for 
pardon,  and  to  feek  ftrength  from  him  to  oppofe  fin. 
A  fenfe,  therefore,  of  your  deficiencies,  ought  indeed 
to  humble,  not  to  difcourage  you.  Hear  what  the 
apoflle  John  fays  for  your  encouragement,  1  John 
ii.  1,  2.  My  little  children,  thefe  things  I  write  unto 
you,  that  ye  Jin  not.  And  if  any  man  fin,  we  have  an 
advocate  with  the  Father,  Jefus  Chrijl  the  righteous ; 


LECTURE  XIV.  221 

and  he  is  the  propitiation  for  our  fim  :   and  not  for 
ours  only,  but  afo  for  the  fins  of  the  zohole  world. 

c.  Under  the  deepeft  impreflion  of  fin,  we  may, 
from  a  confideration  of  our  covenant  relation  to  God, 
reafon  in  this  manner:  "  If  fin  did  not  exift  in  us, 
there  could  be  no  covenant  of  grace  :  but  the  God 
of  the  covenant  hath  faid,  Ye,  my  Jhcep,  the  JJieep 
of  my  paflure,  are  men^^—vftdk  and  finful  men.  I 
knew  well  that  you  would  aft  an  unfaithful  part 
towards  me  before  I  took  you  into  my  covenant : 
but  /  ajii  the  Lord  your  God,  your  faithful,  your  un- 
changeable God :  I  will  therefore  never  withdraw 
my  affeftion  from  you.  I  have  appointed  a  Medi- 
ator of  this  covenant,  whofe  BLOOD  cltanfdh  from 
all  fin.  This  will  I  apply  to  you,  upon  your  appli- 
cation by  faith  to  him,  and,  with  all  your  fins,  caft 
yourfelves  at  his  feet. 

6.  To  promote  a  pious  condu£l  after  communion, 
it  is  neceffary  that  we  ii  ab  i  t  u  a  l  l y  examine  our 
CONSCIENCE,  and  ferioufly  call  ourfelves  to  an  ac- 
count in  the  prefence  of  God. — "  Lord,  what  is  my 
true  flate  ?  what  the  real  exercifes  of  my  heart  ? 
How  have  I  condticled  myfelf  this  day  ?  Have  I 
been  faithful  to  my  God,  and  to  myfelf?  Ha\'e  my 
views  been  pure  ?  Have  I  aimed  at  the  glory  of 
God  ?  Alas  !  I  do  not  converfe  frequently  enough 
with  my  own  heart :  I  am  too  great  a  llranger  to 
myfelf;  and  even  though  I  enter  upon  an  examina- 
tion of  my  foul,  I  pafs  it  lightly  over :  and  hence  it 
is,  that  I  become  fo  much  eftrangcd  from  my  God, 
and  that  I  find  fo  much  difficulty  in  preparing  for 
this  holy  ordinance." 

7.  We  mull  BE    CAREFUL   tO   KEEP    OURSELVES 

in   the    LOVE    of    God,   and   of  the   brethren. 
This   is  the  exhortation  of  Jude,  vcr.  ii^—Bclv- 


222  THE  PIOUS  COMMUNICANT. 

ed,  keep  yourjelves  in  the  love  of  God,  We  mufl,  fee 
to  it,  that  our  love  towards  God  be  fupreme  and 
ardent.  We  ought  thus  to  reafon:  "  Has  God  given 
me  fuch  evidences  of  his  tranfcendent  love,  and  fhall 
I  not  cordially  love  him  in  return  ?  He  is  worthy  of 
all  my  efleem  and  of  all  my  afFeftion  ;  and  therefore, 
/  will  love  thee,  0  Lord  my  Jirength,  Pfalm  xviii.  2. 
And  as  we  love  God  who  hath  begotten,  fo  muft  we 
love  thofe  that  are  begotten  of  him — condu61;  ourfelves 
towards  them  in  an  afFeftionate  manner,  and  do  all 
things  which  tend  to  their  peace  and  edification. — 
For  words  can  fcarcely  exprefs  how  much  our  peace 
with  God  may  be  deRroyed  by  living  in  a  ftate  of 
enmity  with  our  neighbour. 

8.  We  muft  not  be  too  timid  or  fearful  in  our 
walk,  or,  in  other  words,  appear  always  to  be  filled 
with  diftrefs,  and  going  bowed  down ;  as  if  there 
were  no  joys,  no  fatisfaftion,  to  be  found  in  the  fer- 
vice  of  God.  No ;  confider,  that  the  great  God  is  your 
Father  and  ypur  covenant  God.  That  you  have  for 
your  Mediator,  your  Head,  your  Lord,  your  Hufband, 
your  Elder  Brother,  an  all-fufficient,  faithful  and 
merciful  High  Prieft, — and  the  Holy  Spirit,  who 
is  invincible  in  his  operations,  for  your  Leader, 
your  Teacher,  your  Earneft, — walk  then  as  thofe 
who  are  of  noble  extraftion  :  come  boldly  out  for 
God  and  his  caufe :  let  the  world  fee,  that  between 
you  and  them  there  is  an  effential  difference ;  and 
that  you  belong  to  that  chofen  generation,  that  7-oyal 
prieflhood,  that  holy  and  peculiar  people,  who  will 
Jhew  forth  the  praifes  of  God.     In  this  way  you  might 

poflTibly  bring  them  to  convidion. 

9.  When  you  have  been  partaking  at  one  ordi- 
nance, let  your  hearts  long  for  another  communion 
feafon,  that  you  may  again  behold  your  God,  in  his 


LECTURE  XIV.  223 

fan6luary.  This  would  be  an  evidence  that  your 
hearts  were  fixed,  and  that  it  was  your  chief  dcfire 
to  enjoy  the  favour  of  God,  and  intimate  commu- 
nion with  him. 

Thefe  are  the  feveral  parts  of  our  conduft  after  a 
communion  fabbath,  which  we  thought  neceflary  to 
mention.  We  now  proceed  to  the  third  thing 
propofed,  which  was,  to  anfwer  fuch  queftions  as 
weak  believers  may  propofe,  relative  to  certain  points 
contained  in  this  and  in  the  two  preceding  lc6li;res. 

Firft,  Perhaps  one  may  fay,  "  I  ^w  convinced 
that  I  ought  thus  to  be  prepared  for  an  approach  to 
the  table  of  the  Lord,  and  thus  to  deport  myfelf : 
but  I  know  very  little  by  experience,  and  therefore 
I  cannot  difcharge  thofe  duties  in  the  manner  which 
has  been  recommended."     To  this  we  reply, — 

1.  This  muft  be  matter  of  fhame  and  humiliation 
to  you.  You  muft,  on  this  account,  lie  low  before 
God ;  for  you  have  abundant  means  of  inftru6tion 
and  admonition,  but  you  do  not  attend  to  them  : 
you  feem  to  be  oppofed  to  them,  and  yield  too  much 
to  the  gratification  of  the  flefh. 

2.  Enquire  whence  this  arifes.  Is  it  not  from  a 
carelefs,  irregular,  and  worldly  walk  and  converHi- 
tion  ?  There  are,  perhaps,  fecret  fins,  with  which 
you  are  yet  unacquainted  :  or,  if  they  have  been  dif- 
covered  to  you,  you  have  not  been  enough  on  your 
guard  againft  them,  and  have  too  readily  yielded  to 
the  force  of  temptation. 

3.  You  do  not  frequently  enough  retire  from  the 
world,  and  go  to  God  in  fecret,  in  order  to  examine 
your  hearts ;  and,  from  a  confcioufncfs  of  your  un- 
tender  deportment,  you  are  afraid  thus  to  engage  in 
this  work.  But  were  you  only  to  begin  in  faiihfjl- 
nefs,  and  were  you  to  fuIFer  your  hearts  to  fpcak, 


2  24  "J-'HE  PIOUS  COMMUNICANT. 

they  would  accufe  you  of  many  things,  and  fay,' — In 
fuch  and  fuch  inflances  you  were  not  faithful ;  you 
dealt  not  fincerely ;  you  fuffered  yourfelves  to  be  fe- 
duced  from  duty,  to  engage  in  worldly  purfuits ;  and 
thus  made  yourfelves  conformable  to  the  world.  It 
is  a  bad  fign  when  a  Chriflian  is  fo  averfe  from 
felf-examination :  it  is  an  evidence  that  all  is  not 
right  with  him, — that  he  is  in  a  fimilar  fitua- 
tion  to  the  merchant,  who  is  afraid  to  look  into 
his  accounts,  becaufe  he  fears  the  balance  may  be 
againft  him.  But  when  it  is  well  with  the  Chrif- 
tian,  he  is  perfeftly  willing  to  lay  open  his  heart  be- 
fore God;— and  who  can  tell,  but,  if  you  were  alfo 
to  enter  on  this  bufinefs,  in  an  unreferved  manner, 
with  prayer  and  fupplication  to  God,  he  might  let 
you  fee  the  -wicked  -ways  that  are  in  you,  and  lead  you 
in  the  way  cverla fling  ?  Improve  then  the  opportu- 
nity which  this  facrament  offers,  for  engaging  in  this 
duty,  to  which  it  is  well  adapted. 

4.  But  perhaps  there  are  fome  whofe  do6lrinal 
knowledge  is  but  fmall,  and  for  this  reafon  have  not 
been  able  to  engage  in  the  duties  which  have  been 
recommended,  how  defirous  foever  of  it  they  may  be. 
It  fhould  be  the  bufmefs  of  fuch,  to  endeavour,  as 
time  and  opportunity  permit,  to  obtain  more  infor- 
mation. Are  you  unable  to  make  refearches  for 
yourfelves  ? — we  remark,  that  many  pious  men  have 
written  on  the  fubjetl;  of  the  Lord's  Supper,  with  a 
view,  in  particular,  to  lead  and  direft  fuch  as  you 
arc.  Make  ufe  of  their  writings  ;  read  them  with  at- 
tention and  with  a  tranquil  mind:  examine  every 
part ;  apply  it  to  your  own  cafe :  perhaps  you  will 
find  fomething  faitable  to  it;  fomething  which  will 
afFed  your  fouls.  Or  perhaps,  by  this  mean,  God 
may  expofe  to  you  fome  of  the  evils  of  your  heart, 


LECTURE  XIV.  225 

with  which  you  have  been  hitherto  unacquainted. 
If  this  be  the  cafe,  lay  down  your  books ; — go  with 
your  difcovery  to  God; — thank  him  for  it: — ear- 
neftly  pray,  that  the  inftru6lion  which  you  have  re- 
ceived may  tend  to  your  convidion,  and  that  your 
knowledge  may  be  more  promoted.  Or,  is  your 
heart  awakened  and  afFefted  ? — improve  the  mo- 
ment;— bring  your  hearts,  thus  moved,  before  the 
Lord  ; — fmcerely  make  a  furrender  of  them  to  him  ; 
but  by  no  means  let  fuch  an  opportunity  flip :  who 
can  tell  how  much  you  may  profit  by  it, — what 
affiftance  from  above  you  might  receive.  But  vou 
are  not  fuflSciently  attentive  when  you  read :  you 
pafs  over  truths  in  a  light  and  curfory  manner;  and 
if  you  do  not  immediately  find  any  thing  applicable 
to  your  cafe,  you  difcontinue  the  enquiry. 

Secondly,  Another  probably  will  fay,  "  I  have, 
agreeably  to  the  qualifications  which  I  poflfeired, 
and  the  defire  which  God  gave  me,  been  feeking  to 
|)repare  myfelf.  I  have  made  a  furrender  of  myfelf 
unto  God.  I  have  alfo  approached  his  table.  But 
it  has  not  pleafed  the  Lord  to  meet  with  me :  I  was 
barren  and  dry  when  I  went  and  when  I  returned 
from  that  ordinance.  And  yet  the  Lord  knows  how 
much  my  foul  wifhed  it  had  been  otherwife.  How 
mufl.I,  in  this  cafe,  conduct  myfelf  after  a  com- 
munion ?" 

1.  Acknowledge,  with  reverence,  the  fovcreign- 
ty  of  God  in  the  difpenfation  of  his  flivours.  He  • 
imparts  them  at  fuch  times,  and  in  fuch  meafures, 
as  pleafes  him :- — and  when  you  entered  into  co- 
venant with  Iiim,  you  made  no  ftipulation  in  what 
ways  he  ftiould  lead  you, — whether  in  light  or  in 
darknefs;  you  gave  that  over  into  the  hands  of  Je- 
hovah.   Continue  to  aci  upon  the  fame  principle. — 


226  THE  PIOUS  COMMUNICANT. 

fully  pofleffed  of  a  belief  that  he  is  infinitely  wife  and 
good. 

2.  Confider  that  the  Lord  may  have  reafons  for 
his  treatment  of  you,  with  which  you  are  at  prefent 
unacquainted.  You  may  be  too  intent  upon  the  fen- 
fible  participations  of  divine  grace,  or  upon  having  fpe- 
cial  difcoveries  of  God's  love.  Now  in  the  facrament 
you  are  called  to  exercife  faith,  and  to  exprefs  your 
love  to  him ;  and  if  it  pleafe  him  to  make  you  re- 
turns of  his  love,  you  will  have  reafon  to  rejoice : 
but  this  wholly  depends  on  his  good  pleafure. 

3.  Confider  that  the  reafon  of  God's  dealing  thus 
with  you  may  be,  that  in  your  preparatory  exercifes 
you  harboured  fome  fecret  fins,  and  that  God  de- 
figns  to  make  you  more  engaged  in  detecting  them. 
If  this  be  the  cafe,  his  leading  you  in  this  way  is  a 
blefling,  and  will  tend  to  advance  you  in  holinefs. 

4.  Confider  that  perhaps,  in  your  approaching 
the  table,  your  faith  was  not  fuitably  exercifed ;  that 
through  diftruft  you  kept  at  a  diftance  from  him ; 
that  through  unbelief  and  the  arts  of  Satan,  you 
were  afraid  to  give  the  Lord  your  hand,  and  enter 
with  joy  into  his  fanftuary,  and  to  truft  his  faithful- 
nefs  and  loving  kindnefs.  Whilft  the  Eternal  freely 
offers  to  us  life  and  falvation,  he  will  have  us,  with 
equal  freenefs,  to  accept  of  them. 

5.  Confider,  once  more,  that  the  Lord  deals  thus 
with  you  to  excite  you  to  continue  cleaving  unto 
him — and  flaying,  "  Although  it  hath  pleafed  thee, 
Lord,  to  fubjeft  me  to  barrennefs  and  darknefs,  yet 
ilill  I  will  adhere  to  thee.  To  whom  fliall  I  go  ?  Thou 
alone  haft  the  words  0/ eternal  life.  With  thee  all  ful- 
nefs  dwells.  Even  under  all  my  difcouragements  I 
would  rather  continue  to  lie  at  thy  feet,  than  to  re- 
turn again  to  the  world."     Yes,  he  deals  thus  with 


LECTURE  XIV.  22^ 

you  to  teach  you  to  prize  his  prcfence  more:  fo  that, 
when  he  fhall  afFord  you  his  divine  confolations,  you. 
may  be  the  better  prepared  for  the  reception  of  them, 
and  more  on  your  guard  againft  whatever  may  caufe 
God  to  conceal  from  you  the  light  of  his  counte- 
nance ;  for  it  is  found  in  experience,  that  he  kindly 
vifits  thofe  who  continue  thus  feeking,  thus  defiring, 
hungering,  thirfting,  and  looking  for  him.  Set,  then, 
no  limits  to  the  Spirit  of  the  Lord,  but  quietly  wait 
upon  him. 

Thirdly,  Others  may  fay,  "  We  have  been' told, 
that  our  conduct  after  facrament  fhould  confift  in 
the  exercife  of  real  gratitude  for  the  good  we  have 
enjoyed.  That  is  indeed  proper  for  thofe  who  have 
experienced  fome  good  :  but  as  for  us,  we  have  much 
more  reafon  of  complaining  than  of  praifing.  In 
what  fhall  we  be  thankful  ?"  Well,  friends,  is  there 
no  reafon  for  the  exercife  of  gratitude  ?  Will  you 
then  defpife  the  day  of  fmall  things  ?  Is  not  the 
fmalleft  degree  of  grace  great  grace,  and  thus  de- 
ferving  of  your  gratitude  ? 

1.  Is  it  not  great  grace,  that  you  can  teftify  before 
the  Lord,  that  on  your  part  you  have  fought  to  a6l 
fincerely  and  faithfully  ? — that  you  can  fay,  Lord, 
thou  art  our  witnefs,  that  thou  wert  and  now  art 
our  defire  ? 

2.  Is  it  not  great  grace,  that  you  have  fuch  a  fenfe 
of  your  unworthinefs  and  emptinefs  in  the  fight  of 
God,  that,  like  the  Canaanitifh  woman,  you  may  lie 
at  Jefus'  feet,  waiting  for  the  crumbs  of  his  grace  ? 
To  be  little  in  our  own  eyes, — to  be  humble  and 
lowly  of  heart,  efpecially  before,  at,  and  after  re- 
ceiving the  facrament,  is  pleafing  to  God.  We  are 
then  in  a  fuitable  frame,  when  with  the  centurion  we 
can  fay.  Lord,  I  am  not  worthy  that  thcufiouldjt  come 

Vol.  II.  G  g 


228  THE  PIOUS  COMMUNICANT. 

imder  my  roof.  Then  it  is  that  we  may  expert  to 
hear  him  fay,  as  Jefus  did  to  Zaccheu's,  Zaccheus, 
come  down ;  for  to  day  I  muft  abide  at  thine  houfe. 

3.  Is  it  not  great  grace,  when  your  hearts  can  feel 
difpofed,  on  the  offers  of  God  in  the  covenant,  to 
fay  amen  to  them ;  to  be  enabled  cordially  to  fur- 
render  yourfelves  to  God,  and  to  declare  that  you 
will  be  the  Lord's  ? 

Although,  then,  you  complain,  that  you  have  no 
reafon  for  the  exercife  of  gratitude, — when  you  con- 
fider  thefe  things,  will  you  not  find  the  contrary, 
even  though  God  ftiould  beftow  no  more  upon  you 
than  he  already  has  gracioufly  done  :  for  the  fmalleft 
degree  of  grace  fhould  raife  in  our  hearts  eternal 
fongs  of  praife. 

Fourthly,  Another  fays,  "  I  hear  fome  of  the  chil- 
dren of  God  fpeak  with  fo  much  fatisfaftion  and  cor- 
diality of  the  Lord's  Supper.  But  facramental  oc- 
cafions  are  for  me  feafons  of  diftrefs,  and  therefore  I 
am  not  profited  by  approaching.  Whence  does  this 
proceed  ?" 

1.  This  may  be  a  temptation  of  the  enemy, 
to  keep  you  in  a  fituation  in  which  you  cannot  be 
rightly  exercifed  :  for  he  either  prefents  to  you  the 
facrament  in  fuch  an  awful  point  of  view,  as  if  God 
were  prefent  in  the  fame,  as  he  was  prefent  on  Mount 
Sinai,  and  then  your  language  is,  "  How  ftiall  I,  a 
worm  of  the  dull,  dare  to  draw  nigh  to  a  God  who 
is  fo  holy  ? " — or,  by  raifing  a  variety  of  difficulties, 
he  feeks  to  alarm  you ;  urging,  that  you  have  no 
right  to  partake ;  that  the  bread  is  only  for  his  chil- 
dren ;  that  you  are  not  furnifhed  with  the  wedding 
garment;  that  Jefus,  when  he  comes  to  fee  the  guefts, 
will  fay  to  you,  Friend,  how  camefi  thou  in  hither  ?  and 


LECTURE  XIV.  229 

that,  ftiould  you  in  fuch  circumftances  approach,  you 
would  eat  and  drink  judgment  to  ycicrjelvcs.    ■ 

But  this  temptation  you  muft  endeavour  to  re- 
move. Are  you  enabled  in  your  preparations  to 
exercife  a  faith  which  only  makes  you  cleave  to  the 
Lord  ?  approach, — you  have  a  warrant  for  it. 

2.  It  may  be,  that  the  Lord  himfclf,  for  wife  and 
holy  reafons,  thus  deals  with  you.  Satan  docs  it  to 
perplex  and  harafs  you;  but  the  Lord  does  it  to 
make  you  humble  and  little  in  your  own  eyes,  to 
create  in  your  hearts  a  holy  fear  and  jealoufy  of 
yourfelves. 

3.  Befides,  the  fear  of  man,  or  fome  other  caufe, 
may  excite  a  perturbation  which  you  cannot  eafily 
account  for.  By  this  means  the  mind  is  difcom- 
pofed  and  unfitted  to  engage  in  this  folemn  bufi- 
nefs.  But  we  muft  feek  on  rational  grounds  to  rife 
fuperior  to  thefe  unreafonable  fears,  that  the  heart  be 
not  hindered  and  prevented  from  being  properly 
exercifed. 

Fifthly,  and  laftly,  Perhaps  fome  of  the  children 
of  God  may  fay,  "  Alas  !  we  are  fo  often,  even  after 
communion,  hurried  again  into  fin,  that  we  lofe  every 
advantage  which  we  might  have  expe6ted  from  that 
ordinance.     What  ftiall  we  do  in  fuch  a  cafe  ?" 

Firft,  I  muft  anfwer,  in  general,  what  I  have 
often  remarked,  that  the  enemy  is  never  more  en- 
gaged in  tempting  us  to  fin,  than  before  or  after  we 
have  been  at  the  table  of  the  Lord.  Tliis  he  alfo 
does,  when  we  have  experienced  any  refrefiiings  from 
the  Lord,  to  the  end  that  he  may  take  away  the 
fweets  and  comforts  of  the  life  of  grace.  Thus  he 
has  tempted  many  of  tlie  fiiints  of  tlic  Moft  High. 
When  king  Hezekiah  had  done  much  for  God,  had 
wrought  a  great  reformation  in  Ifrael,  and  could  [.\y, 


230  THE  PIOUS  COMMUNICANT. 

"  Lord,  thou  haft  dealt  bountifully  with  me,"  he 
immediately  fell  into  the  fm  of  pride :  for  when  the 
meffenger  of  the  king  of  Babylon  came  unto  him,  he 
fliewed  them  all  his  treafures,  Ifai.  xxxviii. — And 
thus  Satan  condu6led  himfelf  towards  the  Lord  Jefus 
himfelf,  when  he  was  baptized,  and  received  the/ea/ 
by  a  voice  from  heaven,  that  he  was  the  Son  of  God, 
in  whom  the  Father  was  well  pleafed.  Then  he  en- 
deavoured to  tempt  him  to  fin ;  but  he  was  difap- 
pointed ;  for  Jefus  never  fmned,  nor  was  ever  guile 
found  in  his  mouth.  After  Paul  had  been  taken 
up  into  the  third  heaven,  a  meffenger  of  Satan  was 
fent  to  buffet  him,  left  he  fliould  be  exalted  above 
meafure. 

But,  in  particular,  I  muft  obferve,  for  your  en- 
couragement, that  a  difference  is  to  be  made  between 
fm  and  fm. 

1.  There  are  fins  which  fpring  from  the  indifpo- 
lition  of  the  body,  which  may  overtake  us  after  we 
have  been  at  the  table.  For  inftancc  :  a  perfon  has 
arifen  early  in  the  morning;  was  exercifed  in  prayer: 
he  then  engages  in  the  public  fervice  of  God  ;  he 
goes  in  the  afternoon  to  the  houfe  of  God ;  the  body 
is  fluggifh  and  inaftive ;  he  cannot,  pay  that  atten- 
tion which  he  wifties  :  drowfmefs  overtakes  him. — 
This  might  afterwards  produce  diflrefs,  and  he  fays, 
"  How  unbecoming  in  me  is  it  to  have  fo  little  re- 
verence and  attention  when  the  word  is  preached !" 
But  this  is  not  fo  great  a  fin  as  to  render  the  ordi- 
nance altogether  fruitlefs.  No ;  fo  long  as  it  pleafes 
God,  that  in  this  wildernefs  we  fhould  ftruggl^  with 
thefe  fluggifh  bodies  of  clay,  he  will  gnicioufiy  par- 
don this  defe£l.  Me  knows  our  frames,  and  rtmem- 
hers  that  we  are  dvjl.  But  what  we  have  faid  muft 
pot  be  abufed  to  an  indulgence  in  floth. 


LECTURE  XIV.  ^^, 

2.  Examine  your  hearts  before  the  Lord,  and  fee 
how  they  are  exercifed  in  refped  to  fm.  If  you  fall 
into  it,  is  it  a  pleafure,  or  is  it  a  caufe  of  diffatisfac- 
tion  to  you  ?  are  you  indifferent  about  it  ?  are  you 
unafFefted  with  it  ?  do  you  knowingly  and  willingly 
commit  it  ? — then  is  your  cafe  alarming.  But  can 
you,  on  the  contrary,  fay,  "  The  Lord  knows  how 
much  I  ftruggle  again  ft  it, — what  bitternefs  it  cre- 
ates,— how  I  am  oppofed  to  it, — how  it  deftroys  my 
peace  ?" — all  this  evidences  that  you  have  declared 
fm  to  be  your  enemy  j  for  a  natural  man  fins,  and 
comforts  himfelf  with  the  grace  of  God  and  the 
righteoufnefs  of  Chrift,  and  goes  on  carelefsly  as  be- 
fore. O  that  I  could  imprint  on  your  minds  this 
diftinftion  between  the  fins  of  the  world  and  thofe 
of  the  people  of  God  !  that  thus  the  former  might  be 
brought  to  fee  themfelves,  and  that  the  latter  might 
be  encouraged  and  comforted.  For  the  grace  of  God, 
and  the  blood  of  Jefus,  is  indeed  for  finners, — yea, 
for  great  finners ;  but  not  for  thofe  who  delight  in 
finning. 

3.  Do  you  find,  that  you  are  thus  affefted  in  re- 
Sj^^  to  fin  ?  what  will  you  then  do  ?  Will  you  con- 
tinue in  this  ftate,  deftitute  of  confidence  in  God, 
yield  yourfelves  up  to  defpondency,  and  fay,  "  Now 
all  the  fruit  of  my  attendance  on  the  ordinance  is 
gone  ?"  No. — What  courfe  will  you  then  take  ?  The 
fafeft  way  is,  to  flee  with  fpeed  to  the  throne  of 
grace,  before  the  breach  between  the  Lord  and  your 
fouls  becomes  wider.  There  with  fhame  confefs 
your  guilt;  that  you  have  indeed  again  fallen  into 
fm,  but  it  was  againft  your  wills,  and  that  you 
would  not  wilfully  break  your  covenant  with  God. 
Oh !  we  muft  arife  and  go  to  our  Father,  and 
fay,    "  We  have  finned,    but  receive  us  again  in 


232  THE  PIOUS  COMMUNICANT. 

mercy."     This  is  the  moft  ready  way  of  obtaining 
help. 

The  FOURTH  and  laft  thing  propofed  was,  to 
make  fome  improvement  of  the  fubjed.  applicable 
to  the  cafes  of  thofe  who  compofe  this  affembly. 

Firft,  We  addrefs  ourfelves  to  perfons  who  are  yet 
in  A  STATE  OF  NATURE,  with  a  vicw  to  their  con- 
viclion,  and  to  difcover  to  them  their  real  fituation. 

With  refpeO;  to  preparation  for  the  holy  Sup- 
per of  the  Lord,  there  are  many  who  conceive  that 
they  are  well  prepared  to  approach  the  table,  if,  for 
fome  time  previous  to  the  adminiftration  of  the  ordi- 
nance, they  keep  themfelves  from  the  commiffion  of 
thofe  fins  in  which  their  fouls  are  wont  to  delight. 
The  fecret  language  of  fuch  is — "  It  behoves  us 
Tidwr  to  refrain  from  thefe  for  the  prefent;  for  the 
feafon  now  approaches  when  the  facrament  will  be 
adminiftered." 

But,  permit  us  to  afk  you,  are  thofe  things  from 
which  you  now  refrain,  lins  ?  why  then  do  you  plead 
in  their  favour  at  other  times  ?  Are  they  not  confi- 
dered  by  God  to  be  then  alfo  tranfgreffions  of  his 
holy  law  ?  If,  therefore,  you  continue  to  cherifh 
them,  and,  regardlefs  of  the  authority  of  Jehovah, 
perfevere  in  them,  what  does  this  argue,  but  that  you 
have  never  yet  had  a  right  before  God  to  a  feat  at 
the  Redeemer's  table  ? 

Others  proceed  a  ftep  farther  :  they  employ  them- 
felves in  reading  the  word  of  God,  and  other 
books  of  devotion  ;  and  entertain  an  idea,  that  no- 
thing more  is  ncceflary.  They  have  no  proper  views 
of  that  preparation  which  is  meet  for  an  approach  to 
this  ordinance  :  they  enter  not  upon  any  examina- 
tion of  their  hearts,  and  confequently  approach  the 
table  without  feeling  the  leaft  compun6lion  for  fm : 


LECTURE  XIV.  233 

they  come  into  the  prefence  of  a  holy  God,  but  it  is 
with  hearts  unfan6lified  and  unclean.  O  finners, 
are  you  not  afraid  thus  to  appear  before  the  Eternal's 
throne  ?  Would  you  dare  to  fit  down  at  the  table  of 
an  earthly  prince,  with  garments  fpotted  and  un- 
clean ?  and  will  you  prefume  to  prefent  yourfelves 
before  the  Lord  of  heaven  and  earth  with  unhal- 
lowed hearts  ?  Will  you  reach  out  your  defiled 
hands,  and  take  the  holy  figns  of  the  covenant  ? — 
What  may  you  not  expe6l  in  return  for  fuch  con- 
du6t  ?  Will  not  God  addrefs  you  in  thefe  awful 
words :  What  haft  thou  to  do,  that  thou  Jliouldjl  take 
my  covenant  in  thy  mouth  ?  I  will  reprove  thee,  and  Jet 
thy  fin  in  order  before  thine  eyes. 

Others,  on  the  day  of  communion,  con- 
ceive that  they  have  approached  the  facred  feall  in 
a  becoming  manner,  if  their  minds  have  been  in  fome 
degree  compofed,  if  they  have  devoted  the  whole  day 
to  the  fervice  of  God,  and  avoided  thofe  fins  into 
which  they  have  been  accuftomed  to  fall.  But,  O 
finners  !  in  faithfulnefs  we  muft  declare  to  you,  that 
Jehovah  hates  and  defpfes  your  feaf-days,  and  will 
oiot  Jmell  in  your  folemn  affemhlies,  Amos  v.  21.  Can 
it  be  poflible  that  the  Eternal  fhould  do  othervvife, 
whilft  your  hearts,  though  at  eafe  in  their  fins,  are 
fo  contaminated  and  impure  ? — certainly  he  cannot. 
When  the  King  fhall  enter  to  furvey  the  gucfts  who 
are  feated  at  his  table,  he  will  fay,  Friend,  how  camef 
thou  in  hither,  not  having  on  the  vjedding  garment  ? 
Take  him  away,  and  cajl  him  into  utter  darknep,  where 
there  JJiall  be  weeping  and  gnajhing  of  teeth.  And  he 
was  fpeechlefs. 

If  before  and  upon  a  communion  fiibbath,  many 
reft  on  thofe  qualifications  which  can  never  recom- 
mend them  to  God  as  worthy  communicants,  multi- 


234  THE  PIOUS  COMMUNICANT. 

tudes  alfo  of  profeffing  Chriftians,  aft  a  part,  after 
having  been  at  the  table,  which  is  equally  abfurd  and 
dangerous. 

Alas  !  too  many  are  found,  who,  if  for  fome  days 
after  a  communion  fabbath  they  endeavour  to  refrain 
from  fm,  do,  after  a  fmall  lapfe  of  time,  forget  their 
engagements  at  the  table  to  be  the  Lord's,  walk  un- 
tenderly,  and  indulge  in  their  former  tranfgreflions. 
Is  not  fuch  condu6l  deceitful  in  the  extreme  ?  Do 
you  approach  the  facrament  which  Chrift  hath  infti- 
tuted  to  keep  alive  the  remembrance  of  his  dying 
love,  and  dare  you,  after  vows  the  moft  folemn  to 
live  to  his  glory,  purfue  the  paths  of  iniquity  ?  Has 
the  table  of  the  Lord  fellowfliip  with  that  of  devils  ? 
In  the  facrament  you  declared  that  you  had  a  full 
purpofe  of  heart  to  ferve  Jehovah  ;  but  foon  you 
broke  covenant  with  your  God,  and  again,  charmed 
with  your  former  courfes,  returned  to  the  ways  of 
fin  and  the  world.  And  have  you,  fince  the  laft 
communion,  feldom,  if  at  all,"  reflefted  on  the  fo- 
lemn tranfaftions  of  that  day  ?  Will  you  prefume 
again  to  approach  in  your  prefent  fituation  ?  Dare 
you,  with  thofe  feet  which  have  run  in  the  ways  of 
fin,  again  go  to  meet  the  Saviour  in  this  ordinance  ? 
Dare  you  to  receive  the  bread  and  the  wine,  with 
thofe  hands  which  have  been  employed  in  adminif- 
tering  to  your  finful  amufements  ?  Will  you  pre- 
fume, with  thofe  eyes  which  have  been  uniformly 
fixed  upon  the  vanities  of  the  world,  to  look  through 
the  facred  fymbols  upon  glorious  Chrifl  ?  Shall 
thofe  mouths  and  tongues,  which  have  fo  repeatedly 
uttered  fentiments  fo  difhonourable  to  God  and  to 
Chrift,  tafle  of  that  heavenly  meat  and  drink,  which 
are  fpread  on  the  Redeemer's  table  ?  O  confider  the 
abfurdity  of  fuch  a  conducl— CoHfidcr,  that  to  ap- 


LECTURE  XIV.  235 

proach  without  any  fuitable  impreffion,  with  uncon- 
cern and  indifference,  is  to  approach  without  profit, 
and  to  eat  the  children's  bread  without  any  covenant 
right  to  it. 

But  a  word,  before  we  clofe,  mull  be  addreffed  to 
the  people  of  God.  For  if  natural  men  are  flrangers 
to  the  life  of  true  godlinefs, — if  they  know  not  the 
things  of  the  Spirit  of  God, — they  are  ignorant 
of  thofe  important  matters  which  have  been  pre- 
fented  to  view  in  this  and  in  the  preceding  le6lures. 
But,  believers,  they  are  fubjeds  familiar  to  you.  Suf- 
fer us  th^n  to  fpeak  to  you  with  plainnefs,  and  to 
exprefs,  in  a  faithful  manner,  the  cenfure  which  fome 
parts  of  your  conduft  merit. 

Many  of  you  are  much  engaged  in  fccking  to  have 
your  hearts  prepared  to  meet  with  God  in  the  facra- 
ment,  and  to  be  in  a  good  frame  on  a  communion 
fabbath ;  but  ah !  what  little  concern  do  you  tcflify 
afterwards  to  glorify  God  !  You  have  been  at  the  ta- 
ble, and  it  feems  as  if  you  thought  nothing  more  was 
required  of  you.  You  return  to  your  bufinefs  ;  you 
fuffer  the  cares  of  the  world  gradually  to  Ileal  away 
your  hearts  from  God.  You  do  not  daily  afk  your- 
selves— "  O  my  foul !  knoweft  thou  what  thou  haft 
been  doing  ?  Why  haft  thou  fo  folemnly  obligated 
thyfelf  to  the  Lord  to  love  and  ferve  him  ?  Do  all 
parts  of  thy  conduft  corrcfpond  with  thine  engage- 
ments, and  with  the  rcfolutions  which  thou  h^^: 
formed  to  live  before  God  ?"  Were  you  often  thus 
to  enquire  into  the  agreement  between  your  covenant 
vows,  and  the  regard  you  pay  to  them  after  they -are 
made,  it  might  render  you  more  careful  to  feck  to 
live  to  him  who  died  for  you. — And  the  nearer  you 
live  to  Jefus,  the  greater  will  be  the  advantage  whicli 

Vol.  II.  H  h 


236  THE  PIOUS  COMMUNICANT. 

you  will  derive  from  an  attendance  on  this   holy- 
Supper. 

There  are  others  who  belong  to  the  houfehold  of 
faith,  who  exercife  all  diligence  to  difcharge  the  du- 
ties which  have  been  recommended ;  but,  alas !  too 
often  rely  upon  their  own  ftrength,  and  do  not,  with 
a  humble  and  believing  heart,  look  to  the  Lord, 
from  whence  all  help  cometh.  The  confequence  is, 
that  the  progrefs  they  make  is  but  very  little.  It  is 
the  will  of  God  that  his  people  advance  in  fandifi- 
cation,  but  he  will  have  them  depend  upon  him  for 
all  needful  grace.  When  they  entered  into  covenant 
with  him,  was  it  not  in  full  confidence  that  he  would, 
agreeably  to  his  promife,  beftow  grace  to  make  them 
faithful  to  their  folemn  engagements  ?  Is  it  not  then 
reafonable,  that,  in  all  they  do,  they  fhould  wait 
upon  their  God  to  fulfil  his  promife  ?  /  will  caufe 
you  to  walk  in  my  Jlatutes,  and  ye  Jliall  keep  my  judg- 
ments to  do  them,  Ez.  xxxv.  Is  it  not  obligatory 
upon  you  to  go  to  him,  and  to  fay,  "  Lord,  haft 
thou  not  promifed  to  aid  thy  children,  and  to  uphold 
them  with  the  right  hand  of  thy  righteoufnefs  ?  Art 
thou  not  a  faithful  God,  who  haft  fealed  thy  pro- 
mifes  of  anew  to  our  fouls  ?  let  then  thy  Jlrcngth  be 
pcrfeBed  in  our  weaknefs."  In  this  way,  believers, 
you  might  expe6l  to  make  rapid  progrefs  in  the  way 
to  heaven. 

%  But  further,  fuffer  us,  people  of  God,  to  afk  you, 
whether  you  do  not  blufti  when  you  confider,  that 
the  Eternal,  having  given  you  fo  many  means  of 
grace  and  fo  often  granted  you  the  privilege  of  com- 
memorating his  dying  love  in  this  ordinance,  you 
fhould  yet  continue  fo  weak  in  faith,  and  travel  on 
with  fo  flow  a  pace  the  celeftial  road  ?  Whence 
comes  it  to  pafs  ?    It  is  not  becaufe  God  is  wanting 


LECTURE  XIV.  237 

in  his  faithfulnefs ;  but  guilt  lieth  at  your  door. 
May  not  the  little  progrefs  you  have  made  pro- 
ceed in  fome  meafure  from  thefe  fources,  that  after 
you  have  been  at  the  ordinance  you  have  forgotten 
your  vows,  or  afted  a  part  incompatible  with  them ; 
that  you  have  not  quitted  yourfelves  like  men,  when 
aflaulted  by  the  enemy; — that  you  have  fufFered  to 
fall  from  your  hands  your  fpiritual  weapons,  and 
lliunned  the  conflift,  notwithftanding  the  mofl  pofi- 
tive  alTurances  that  the  Captain  of  your  falvation 
will  ftand  in  the  front  of  the  battle,  and  himfelf  fight 
your  battles ;  that  you  do  not  daily  fearch  and  fcru- 
tinize  your  hearts,  to  fee  how  their  exercifes  and  dif- 
pofitions  comport  with  what  God  hath  done  for  you; 
that  you  are  ungrateful  to  God  for  his  benefits  to 
you,  through  your  unbelief,  forgetting  that  unthank- 
fulnefs  is  a  fin  of  the  deepefl  dye,  and  that  the 
fmalleft  degrees  of  grace  lay  you  under  eternal  obli- 
gations to  take  the  cup  of  falvation,  and  to  call  upon 
the  name  of  the  Lord ;  that  you  do  not  maintain  a 
lively  fenfe  of  the  near  relation  in  which  you  ftand 
to  God  as  your  covenant  God,  by  a  daily  renewal 
of  your  covenant  with  him.  Hence,  the  love  of  God, 
which  once  burned  high,  becomes  a  languid  flame, 
and  that  afFeftion  which  ought  to  be  maintained  for 
the  brethren  often  cools,  which  never  fails  to  dif- 
turb  the  foul,  and  to  dcftroy  its  confidence :  that 
you  do  not  watch  with  a  becoming  care  againll  fin, 
and  fuflPcr  often  the  objcfts  of  fenfc  and  vanity  to 
draw  your  affeftions  off  from  God :  that  there  are 
fins  -which  are  to  you  as  a  right  eye,  with  which  you 
cannot  part,  for  which  you  plead,  faying,  "  They  are 
infirmities  natural  to  us,  which  we  cannot  cafily  for- 
fake,"  as  if  on  that  account  they  rendered  you  lefs 
guilty  in  the  fight  of  God.     Know  it,  children  of 


238  THE  PIOUS  COMMUNICANT. 

God,  that  to  yield  to  fin  when  it  prefents  its  delufive 
charms,  evidences,  that  your  walk  is  untender,  that 
you  are  not  fo  anxioufly  concerned  to  hold  fellow- 
fhip  as  you  ought  to  be.  Watch  then  againft  every 
appearance  of  evil ;  ftrive  againft  thofe  fins  which 
eafily  befet  you,  and  indulge  in  nothing  which  thy 
omnifcient  God  views  as  oppofed  to  his  holy  na- 
ture. The  Eternal  cannot  take  pleafure  in  the 
workers  of  iniquity.  He  cannot  endure  to  fee  his 
people  fin. 

Are  there  not  to  be  found  amongft  the  children  of 
God  thofe  who,  though  in  the  eyes  of  others  they 
appear  duly  humbled,  yet  are  filled  with  pride;  who, 
when  in  company  with  other  Chriftians,  fpeak  in 
exalted  terms  of  their  own  exercifes  and  experiences, 
as  if  they  were  far  advanced  in  the  divine  life;  but 
who,  when  alone,  are  languid,  dull,  and  in  a  degree 
infenfible ;  who,  in  a  word,  conceive  that  they  have 
received  from  God  fomewhat  more  than  others, 
•whilft,  in  faft,  it  often  is  found,  that  what  they  con- 
ceive hath  come  from  God  is  nothing  more  than  the 
production  of  their  own  ground :  and  thus,  whilft 
they  think  they  have  much,  in  tftith  they  have  re- 
ceived comparatively  little.  What  abfurdity  for 
worms  of  the  duft,  for  creatures  finful  and  polluted, 
to  have  fuch  exalted  opinions  of  themfelves !  Be- 
lieve it,  there  is  no  fin  with  which  God  is  more  dif- 
pleafed  than  the  fin  of  pride.  When  the  heart  of 
pious  David  was  carried  away  by  its  influence  to 
number  the  children  of  Ifrael,  the  prophet  Gad  v\'as 
fent  unto  him  with  the  propofition  to  cboofe  one  of 
three  awful  judgments,  in  order  to  bring  him  to  ex- 
ercife  humility,  i  Sam.  xxiv.  When  Hezekiah's 
heart  was  lifted  up  by  this  God-diihonouring  princi- 
ple, Jehovah  vifitcd  him  with  peculiar  expreffions 


LECTURE  XIV.  239 

of  his  difpleafure,  Ifai.  xxxix.  God  rejijlclh  the 
proud,  but  giveth  grace  unto  the  humble.  He  will  turn 
his  hands  upon  the  little  ones.  If,  beloved,  we  did 
but  fee  our  finfulnefs  and  pollution,  we  would  be 
humbled  as  worms  in  the  dull  before  God.  When 
pride  fwells  the  human  heart,  it  is  an  evidence  that 
it  goes  ill  with  the  Chriftian :  for  when  the  believer 
profpers  in  the  divine  life,  when  he  increafcs  in 
grace,  he  is  then  little  in  his  own  eyes.  No  man 
ever  made  greater  advances  in  the  divine  life,  than 
Paul;  and  yet  he  calls  himfelf  ^Ae  chief  of  Jinners,  the 
leajl  of  the  apoflles ;  and  declares,  that  all  what  he 
was,  he  was  by  the  grace  of  God.  If  we  poflefTed 
grace,  even  in  a  higher  degree  than  Paul,  ftill  there 
would  be  abundant  reafon  to  be  humbled,  and  to 
walk  lowly  before  God. 

See  thus,  why  it  is,  that  from  one  facramental  oc- 
cafion  to  another  you  are  deprived  of  the  pleafure 
which  always  arifes  from  the  exercife  of  confidence 
in  God ;  why  you  are  in  doubts  and  fears  with  re- 
fpeft  to  your  ftate ;  why  you  enjoy  not  peace  and 
joy  in  believing. 

Believers,  agaii^we  have  pointed  out  to  you  the 
path  of  duty.  Praife  your  God,  that  once  more 
you  are  called  to  wait  upon  him  in  this  holy  facra- 
ment,  and  that  another  opportunity  is  offering  of  re- 
turning to  the  Lord,  of  confeffing  before  him  your 
fins,  of  renewing  your  covenant,  and  of  taking  Je- 
hovah again  for  your  God.  So  unfpeakably  great 
is  his  loving  kindnefs,  that  he  will  not  forfake  you, 
though  you  have  proved  to  be  unfaithful  to  him. 
Lie  invites  you  to  enter  within  the  bonds  of  the  co- 
venant— Go  then  to  the  tabic,  with  humility  indeed, 
but  yet  with  Chriftian  boldnefs — Go,  occupy  your 
feats  there,  as  if  it  were  the  lafl  opportunity  that  will 


3^4--o  THE  PIOUS  COMMUNICANT. 

be  offered  to  you  in  this  world.  Be  filled  vvith  love 
to  God :  give  him  your  heart  and  your  hand,  and 
fay,  "  Lord,  as  long  as  it  fhall  pleafe  thee  to  conti- 
nue me  in  this  world  of  fin,  vanity,  and  forrow,  I 
will  approach  unto  thee  in  this  Supper,  when  op- 
portunities fhall  offer,  and  eat  of  this  bread  and 
drink  of  this  cup, — the  pledges  of  thine  unchangea- 
ble and  eternal  love,  the  earneft  that  I  fhall  fit 
down  at  the  marriage  fupper  of  the  Lamb  in  glory. 
Let  me  be  ftrengthened  by  this  food  daily,  until  I 
fhall  be  brought  before  thy  throne  above,  where  the 
Lamb,  which  is  in  the  midfl  of  the  throne,  fhall  feed 
me,  arid  fhall  lead  me  unto  living  fountains  of  wa- 
ters :  and  God  fhall  wipe  away  all  tears  from  mine 
eyes." 


A  M  E  N.# 


APPENDIX. 


THE  FORM  FOR  THE  ADMINISTRATION  OF 
THE  LORD'S  SUPPER. 


TIELOVED   in    the  Lord  Jefus  Chrift,   attend   to   the 
words  of  the  hiftitution  of  the  holy  Supper  of  our 
Lord  Jefus  Chrift,  as  they  are  delivered  by  the  holy  Apof- 
tle  Paul,  I  Cor.  xi.  23 — 30. 

For  I  have  received  of  the  Lord,  that  which  alfo  I  delivered 
unto  you,  that  the  LfOrd  Jefus ,  the  fame  night  in  nvhich.he  ivas 
betrayed,  toek  bread;  and  ivhen  he  had  given  thanhs,  he  brake 
it,  and  faid.  Take,  eat,  this  is  my  body  ivhich  is  broken  for 
you,  this  do  in  remembrance  of  me.  And  after  the  fame  man- 
ner alfo,  he  took  the  cup,  nvhen  he  had  fupped,  faying.  This  cup 
is  the  new  teflament  if^my  blood,  this  do  ye,  as  oft  as  ye  drink 
it,  in  remembrance  of  me  ;  for  as  oft  as  ye  eat  this  bread, 
and  drink  this  cup,  ye  do  fjew  the  Lord's  death  till  he  come  : 
wherefore,  whofoever  fJjali  eat  this  bread,  and  drink  this  cup 
ef  the  Lord  unworthily,  fjall  be  guilty  of  the  body  and  blood  of 
the  Lord.  But  let  a  man  examine  himfclf,  and  fo  let  him  eat 
of  that  bread,  and  drink  of  that  cup ;  for  he  that  eateth  and 
drinketh  im  worthily,  eateth  and  drinketh  damnation  to  hiwfelf 
not  difcerning  the  Lord's  body. 

That  we  may  now  celebrate  the  Supper  of  the  Lord  to 
our  comfort,  it  Is  above  all  things  neceflary, 

Firfl,   Rightly  to  examine  ourfelvcs. 
■  Secondly,  To  diredl  it  to  that  end,  for  which  Chrift  liath 
ordained  and  inftitutcd  the  fame,  namely,  to  his  remem- 
brance. 


242  APPENDIX. 

The  true  examination  of  ourfelves,  confifts  of  theftf 
three  parts  : 

Firjli  That  every  one  confider  by  himfelf  his  fins  and 
the  curfe  due  to  him  for  them,  to  the  end  that  he  may 
abhor  and  humble  himfelf  before  God  :  confidering  that 
the  wrath  of  God  againft  fin  is  fo  great,  that  (rather  than 
it  fliould  go  unpunifiied)  he  hath  puniflied  the  fame  in  his 
beloved  Son  Jefus  Chrift,  with  the  bitter  and  fliameful 
death  of  the  crofs. 

Secojidlyy  That  every  one  examine  his  own  heart,  whe- 
ther he  doth  beheve  this  faithful  promife  of  God  that  all 
his  fins  are  forgiven  him,  only  for  the  fake  of  the  paffion 
and  death  of  Jefus  Chrift,  and  that  the  perfe£l  righteouf- 
nefs  of  Chrift  is  imputed  and  freely  given  him  as  his  own, 
yea,  fo  perfedtly  as  if  he  had  fatisfied  in  his  own  perfon 
for  all  his  fins,  and  fulfilled  all  righteoufnefs. 

Thirdly^  That  every  one  examine  his  own  confcience, 
whether  he  purpofeth  henceforth  to  fliew  true  thankfulnefs 
to  God  in  his  whole  life,  and  to  walk  uprightly  before 
him  :  as  alfo,  whether  he  hath  laid  afide  unfeignedly  all 
enmity,  hatred,  and  envy,  and  doth  firmly  refolve  hence- 
forward to  walk  in  true  love  and  peace  with  his  neigh- 
bour. 

All  thofe  then  who  are  thus  difpofed,  God  will  certainly 
receive  in  mercy,  and  count  them  worthy  partakers  of  the 
table  of  his  Son  Jefus  Chrift:.  On  the  contrary,  thofe  who 
do  not  feel  this  teftimony  in  their ^earts,  eat  and  drink 
judgment  to  themfelves. 

Therefore  we  alfo,  according  to  the  command  of 
Chrift  and  the  Apoftle  Paul,  admonilh  all  thofe  who  are 
defiled  with  the  following  fins,  to  keep  themfelves  from 
the  table  of  the  Lord,  and  declare  to  them  that  they 
have  no  part  in  the  kingdom  of  Chrift ;  fuch  as  all  idola- 
ters ;  all  thofe  who  invoke  deceafed  faints,  angels,  br 
other  creatures  ;  all  thofe  who  worlhip  images  ;  all  en- 
chanters, diviners,  charmers,  and  thofe  who  give  credit  to 
fuch  enchantments  ;  all  defpifers  of  God  and  his  word, 
and  of  the  holy  iacramcnts  •,  all  blafphemers  ;  all  thofe  who 
are  given  to  raife  difcord,  fcfts  and  mutiny  in  church  or 
ftate  5  all  perjured  perfons ;  all  thofe  who  ai-e  difobedient 
to  their  parents  and  fuperiors ;  all  murderers,  conl^entious 


APPENDIX.  243 

perfons,  and  thofe  who  live  in  hatred  and  envy  againft 
their  neighbours ;  all  adulterers,  whoremongers,  drunk- 
ards, thieves,  ufurers,  robbers,  gamefters,  covetous,  and 
all  who  lead  offenfive  lives. 

All  thefe,  while  they  continue  in  fuch  fins,  fliall  abAain 
from  this  meat,  (which  Chrifi:  hath  ordained  only  for  the 
faithful)  left  their  judgment  and  condemnation  be  made 
the  heavier.  But  this  is  not  defigned  (dearly  beloved  bre- 
thren and  fifters  in  the  Lord)  to  dejed  the  contrite  hearts 
of  the  faithful,  as  if  none  might  come  to  the  Supper  of  the 
Lord,  but  thofe  who  are  without  fin  ;  for  wc  do  not  come 
to  this  Supper,  to  teftify  thereby  that  we  are  perfefl  and 
righteous  in  ourfelves  ;  but  on  the  contrary,  confidering 
that  wc  feek  our  life  out  of  ourfelves  in  Jefus  Chrift,  we 
acknowledge  that  wc  lie  in  the  midft  of  death  :  therefore, 
notwithrtanding  we  feel  many  infirmities  and  miferies  in 
ourfelves,  as  namely,  that  we  have  not  perfedl  faith,  and 
that  we  do  not  give  ourfelves  to  ferve  God  with  that  zeal 
as  we  are  bound,  but  have  daily  to  ftrive  with  the  weaknefs 
of  our  faith,  and  the  evil  lufts  of  our  flefh  ;  yet,  fince  we 
are  (by  the  grace  of  the  Holy  Ghoft)  forry  for  thefe  weak- 
nefTes,  and  earneftly  defirous  to  fight  againft  our  unbelief, 
and  to  live  according  toallthe  commandments  of  God:  there- 
fore we  reft  aflured  that  no  fin  or  infirmity,  which  ftill  re- 
maineth  againft  our  will,  in  us,  can  hinder  us  from  being 
received  of  God  in  mercy,  and  from  being  made  worthy 
partakers  of  this  heavenly  meat  and  drink. 

Let  us  now  alfo  confider,  to  what  end  the  Lord  hath  ir.- 
ftituted  his  Supper,  namely,  that  we  do  it  in  remembrance 
of  him  :  Now  after  this  manner  are  we  to  remember 
him  by  it. 

F'lrjiy  That  we  are  confidently  perfuaded  in  our  hearts, 
that  our  Lord  Jefus  Chrift,  (according  to  the  promifes 
made  to  our  forefathers  in  the  old  teftamcnt)  was  fent  of 
the  Father  into  the  world  :  that  he  aflumed  our  flefli  and 
blood  :  that  he  bore  for  us  the  wrath  of  Qod,  (under 
which  we  fiiould  have  perifhed  everlaftingly)  from  the  be- 
ginning of  his  incarnation  to  the  end  of  his  life  upon  earth, 
and  that  he  hath  fulfilled  for  us  all  obedience  to  the  divine 
law,  and  righteoufnefs-,  efpecially  when  the  weight  of  our 
fins  and  the  wrath  of  God  prefied  out  of  him  the  bloody 

Vol.  IL  r  i 


*H  APPENDIX. 

fweat  in  the  garden,  where  he  was  bound  that  we  might 
be  freed  from  our  fins  :  that  he  afterwards  fuffered  innu- 
merable reproaches,  that  we  might  never  be  confounded  : 
that  he  was  innocently  condemned  to  death,  that  we  might 
be  acquitted  at  thfe  judgment  feat  of  God  :  yea,  that  he 
fuffered  his  bleffed  body  to  be  nailed  on  the  crofs,  that  he 
might  fix  thereon  the  hand-writing  of  our  lins ;  and  hath 
alfo  taken  upon  himfelf  the  curfe  due  to  us,  that  he  might 
fill  us  with  his  bleffings  j  and  hath  humbled  himfelf  unto 
the  deepeft  reproach  and  pains  of  hell,  both  in  body  and 
foul,  on  the  tree  of  the  crofs,  when  he  cried  out  with  a 
loud  voice.  My  God,  my  God!  nvhy  hajl  thou  forfaken  me? 
that  we  might  be  accepted  of  God,  and  never  be  forfaken 
of  him  ;  and  finally  confirmed  with  his  death  and  fhedding 
of  his  blood,  the  new  and  eternal  teflament,  that  covenant 
of  grace  and  reconciliation,  when  he  faid.  It  is  finifhed. 

jind  that  we  might  firmly  believe  that  we  belong  to  this 
covenant  of  grace,  the  Lord  Jefus  Chrift,  in  his  laft  Sup- 
per, took  bread  j  and  when  he  had  given  thanks  he  brake 
it,  and  gave  it  to  his  difciples,  and  faid,  Take,  eat,  this  is 
my  body  which  is  broken  for  you,  this  do  in  remembrance 
of  me.  In  like  manner  alfo  after  fupper  he  took  the  cup, 
gave  thanks,  and  faid.  Drink  ye  all  of  it,  this  cup  is  the  nevir 
teftament  in  my  blood,  which  is  fhed  for  you  and  for  many, 
for  the  remiflion  of  fins ;  this  do  ye,  as  often  as  ye  drink  it,  in 
remembrance  of  me  :  that  is,  as  often  as  ye  eat  of  this  bread, 
and  drink  of  this  cup,  you  fliall  therebjf,  as  by  a  fure  remem- 
brance and  pledge,  be  admonifhed  and  affured  of  this  my 
hearty  love  and  faithfulnefs  towards  you  ;  that  whereas  you 
fhould  otherwife  have  fuffered  eternal  death,  I  have  given 
my  body  to  the  death  of  the  crofs,  and  fhed  my  blood  for 
you  ;  and  as  certainly  feed  and  nourifli  your  hungry  and 
thirfty  foul  with  my  crucified  body,  and  flicd  blood  to  ever- 
lafting  life,  as  this  bread  is  broken  before  your  eyes,  and 
this  cup  is  given  to  you,  and  you  eat  and  drink  the  fame 
with  your  mouth,  in  remembrance  of  me. 

From  this  inflitution  of  the  holy  Supper  of  our  Lord 
Jefus  Chrift,  we  fee  that  he  directs  our  faith  and  truft  to 
his  perfeti  facrifice  (once  offered  on  the  crofs)  as  to  the 
only  ground  and  foundation  of  our  falvation,  wherein  he  is 
become  to  our  hungry  and  thirfty  fouls,  the  true  meat  and 


APPENDIX.  2^5. 

drink  of  life  eternal.  For  by  his  death  he  hath  taken 
away  the  caufe  of  our  eternal  death  and  milery,  namely, 
fin  ;  and  obtained  for  us  the  quickening  fpirit,  that  we  bv 
the  fame  (which  dwelleth  in  Chriil  as  in  the  head,  and 
in  us  as  his  members)  might  have  true  communion  with 
Iiim,  and  be  made  partakers  of  all  his  bleflings,  of  life 
eternal,  righteoufnefs  and  glory. 

Befides,  that  we  by  the  fame  fpirit  may  alfo  be  united  as 
members  of  one  body  in  true  brotherly  love,  as  the  holy 
Apoftle  faith.  For  lue  being  many,  are  one  bread  and  one  body  ; 
for  ive  are  all  partakers  of  that  one  bread.  For  as  out  of 
many  grains  one  meal  is  ground,  and  one  bread  baked,  and 
out  of  many  berries  being  prefled  together,  one  wine  ilow- 
eth,  and  mixeth  itfelf  together ;  fo  fhall  we  all,  who  by  a 
true  faith  are  ingrafted  into  Chrift,  be  altogether  one  body, 
through  brotherly  love,  for  Chrift's  fake,  our  beloved  Sa- 
viour, who  hath  fo  exceedingly  loved  us  ;  and  not  only 
fhew  this  in  word,  but  alfo  in  very  deed  towards  one 
another. 

Hereto  affift  us,  the  Almighty  God  and  Father  of  our 
Lord  Jefus  Chrifr,  through  his  holy  Spirit,   Amen. 

C  That  we  may  obtain  all  this,  kt  us  humble  ourfelves 
(.  before  God,  and  with  true  faith  implore  his  grace. 

C\  Mofl:  merciful  God  and  Father,  we  befeech  thee, 
that  thou  wilt  be  pleafed  in  this  Supper  (in  which 
we  celebrate  the  glorious  remembrance  of  the  bitter  death 
of  thy  beloved  Son  Jefus  Chrift)  to  work  in  our  hearts 
through  thy  holy  Spirit,  that  we  may  daily  more  and  more 
with  true  confidence,  give  ourfelves  up  unto  thy  Son  Jefus 
Chrift,  that  our  affli£lcd  and  contrite  hearts,  through  the 
power  of  the  Holy  Ghoft,  may  be  fed  and  comforted  with 
his  true  body  and  blood  ;  yea,  with  him  true  God  and  man, 
that  only  heavenly  bread  :  and  that  we  may  no  longer  live 
in  our  fms,  but  he  in  us,  and  we  in  him,  and  thus  truly 
be 'made  partakers  of  the  new  and  evcrlafting  teftament, 
and  of  the  covenant  of  grace.  That  we  may  not  doubt 
but  thou  wilt  for  ever  be  our  gracious  Fathei-,  never  more 
imputing  our  fins  unto  us,  and  providing  us  with  all  things 
necefTary,  as  well  for  the  body  as  tlie  foul,  as  thy  beloved 
children  and  heirs  j  grant  us  alfo  thy  grace,  that  wc  may 


246  APPENDIX. 

take  upon  us  our  crofs  cheerfully,  deny  ourfelves,  confefs 
our  Saviour,  and  in  all  tribulations  with  uplifted  heads  ex- 
pert our  Lord  Jefus  Chrift  from  heaven,  where  he  will 
make  our  mortal  bodies  like  unto  his  moft  glorious  body, 
and  take  us  unto  him  in  eternity.    Amen. 

Our  Father,  &c. 

Strengthen  us  alfo  by  this  holy  Supper  in  the  Catholic 
undoubted  ChrilVian  faith,  whereof  we  make  confeffion 
with  our  mouths  and  hearts,  faying, 

T  Believe  in  Cod  the  Father  Almighty^  Maker  of  heaven  and 
earth;  and  in  Jefus  Chrifl  his  only  Son  our  Lord;  nvha 
•was  conceived  by  the  Holy  Ghofly  born  of  the  Virgin  Mary^ 
fuffered  under  Pontius  PilatCy  was  crucifedy  dead  and  buried, 
he  defended  into  hell:  the  third  day  he  rofe  again  from  the 
dead,  he  afcended  into  heaven,  andfitteih  on  the  right  hand  of 
God  the  Father  Almighty  :  from  thence  he  fjall  come  to  judge 
the  quick  and  the  dead. 

I  believe  in  the  Holy  Ghof :  the  holy  Catholic  church :  the 
communion  of  faints  :  the  forgivenefs  of  fins  ;  the  refurreEtion 
of  the  body  ;    and  the  life  everlafing.   Am  EN. 

That  we  may  be  now  fed  with  the  true  heavenly  bread 
Chrift  Jefus,  let  us  not  cleave  with  our  hearts  unto  the  ex- 
ternal bread  and  wine,  but  lift  them  up  on  high  in  heaven, 
where  Chrift  Jefus  is  our  advocate,  at  the  right  hand  of 
his  heavenly  Father,  whither  alfo  the  articles  of  our  faith 
lead  us  •,  not  doubting  but  we  fhall  as  certainly  be  fed  and 
refrefhed  in  our  fouls  through  the  working  of  the  Holy 
Ghoft  with  his  body  and  blood,  as  we  receive  the  holy 
bread  and  wine,  in  remembrance  of  him. 

C  In  breaking  and  diftributing  the  bread,  the  Minifter  7 
X  fhall  fay,  5 

The  bread  which  we  break,  is  the  communion  of  the 
body  of  Chrift. 

*(  And  when  he  giveth  the  cup,  )> 

The  cup  of  bleffing,  with  which  vi^e  bkfs,  is  the  com^ 
?nunion  of  the  blood  of  Chrift. 


APPENDIX.  j^y 

'During  the  communion,  there  fhall  or  may  be  de-*] 
voutly  fung,  a  pfalm,  or  fome  chapter  read,  in  re-  I 
membrance  of  the  death  of  Chrift,  as  the  53d  chap.  ^ 
of  Ifaiah,  the  13,  14,  15,  16,  17,  and  18,  chapters  | 
.of  John,  or  the  hke.  J 


C  After  the  Communion,  7 
C  the  Minifter  fhall  fay,      J 


Beloved  in  the  Lord,  fince  the  Lord  hath  now  fed  our 
fouls  at  his  table,  let  us  therefore  jointly  praife  his  holy 
name  with  thankfgiving,  and  every  one  fay  in  his  heart, 
thus: 

Blefs  the  Lord,  O  my  foul;  and  all  that  is  'within  me,  blefs 
his  holy  name. 

Blefs  the  Lord,  O  tny  foul,  and  forget  not  all  his  benefits. 

Who  forgiveth  all  thine  iniquities :  ivho  heaUth  all  thy 
difeafes. 

Who  redeemeth  thy  life  from  deflruBion,  ivho  cronvneth  thee 
with  loving  kindnefs  and  tender  mercies. 

The  Lord  is  merciful  and  gracious,  floiu  to  anger  and 
plenteous  in  mercy. 

He  hath  not  dealt  with  us  after  our  fins,  nor  retvardeth  us 
according  to  our  iniquities. 

For  as  the  heaven  is  high  above  the  earth,  fo  great  is  his 
mercy  towards  them  that  fear  him. 

As  far  as  the  eafl  is  from  the  ivefl,  fo  far  hath  he  removed 
our  tranfgreffions  from  us. 

Like  as  a  father  pitieth  his  children,  fo  the  Lord  piticih 
them  that  fear  him. 

Who  hath  not  fpared  his  own  Son,  but  delivered  him 
up  for  us  all,  and  given  us  all  things  with  him.  Therefore 
God  commendeth  therewith  his  love  towards  us,  in  that 
while  we  were  yet  finners,  Chrift  died  for  us ;  much  more 
then,  being  now  juftificd  by  his  blood,  wc  fhall  he  favcd 
from  wrath  through  him  ;  for  if  when  we  were  enemies, 
we  were  reconciled  to  God  by  the  death  of  his  Son  :  much 
more  being  reconciled,  we  fliall  be  favcd  by  his  life. 
Therefore  fhall  my  mouth  and  heart  fhew  forth  the  praiil- 
of  the  Lord  from  this  time  forth  for 


248  APPENDIX. 

Let  every  one  fay  with  an  attentive  heart, 
/^  Almighty,  merciful  God  and  Father,  we  render  thee 
moft  humble  and  hearty  thanks,  that  thou  haft,  of  thy 
infinite  mercy,  given  us  thine  only  begotten  Son,  for  a 
Mediator  and  a  facrifice  for  our  fins,  and  to  be  our  meat 
and  drink  unto  life  eternal,  and  that  thou  giveft  us  a  lively 
faith,  whereby  we  are  made  partakers  of  fuch  of  thy  bene- 
fits— thou  haft  alfo  been  pleafed,  that  thy  beloved  Son 
Jefus  Chrift  fhould  inftitute  and  ordain  his  holy  Supper  for 
the  confirmation  of  the  fame ;  grant,  we  befeech  thee,  O 
faithful  God  and  Father,  that  through  the  operation  of  thy 
holy  Spirit,  the  commemoration  of  the  death  of  our  Lord 
Jefus  Chrift,  may  tend  to  the  daily  increafe  of  our  faith, 
and  faving  fellowftiip  with  him,  through  Jefus  Chrift  thy 
Son,  in  whofe  name  we  conclude  our  prayers,  faying, 
Our  Father,  &c. 

The  end  of  the  Adminiftration  of  the  Lord's  Supper. 


Copp  Eisl^t  ^ecurfD  accoitring  to  Jiato. 


TO    THE 

Rev.  Dr.  JOHN  H.  LIVINGSTON,  s.s.t.  p. 

WITH  WHOSE    FRIENDSHIP    AND   AFFECTION   I    HAVE 

BEEN    HONOURED, 

NOT  ONLY  SINCE  MY  BEING  CALLED  TO  THE  OFFICE 

OF  THE  SACRED  MINISTRY, 

BUT    FROM    MY    EARLIEST    YOUTH; 

TO    THE 

Rev.  JOHN  B.  JOHNSON, 

LATE  A  BELOVED  COLLEAGUE,    WHOSE  FAITHFULNESS, 

ON    ALL    OCCASIONS    MANIFESTED, 

HAS    MADE    AN    IMPRESSION    ON    MY    MIND    WHICH 

CAN   NEVER  BE  EFFACED; 

TO    THE 

Reverend  Synods   of  the  Reformed  Dutch 
Churches  in  North  America; 

AND    TO 

All  who  love  the  Lord  Jesus  Christ,  in  sin- 
cerity AND  TRUTH  : 

The  following  TRANSLATION  of  the  Practical 
Writings  of  the  late  Rev. Petrus  Immens, 

is  respectfully  inscribed,  by 

THE  TRANSLATOR. 


JUary,  Ocf.  25,  l8oi. 


RECOMMENDATIONS, 

Clajfis  of  Albany,  Jan.  iZtL,  1 798. 
WHEREAS  the  Rev.  John  Bassett  has  been  a  confiderable  time  en- 
gaged in  the  tranflation  of  a  work,  called  "  The  Pious  Communicant,"  in  a 
high  degree  pradical,  and  calculated  to  afTord  inftruftion  and  convey  comfort 
to  Chriftians  of  every  denomination  ;  therefore,  Refolved,  That  the  faid  work 
merits  the  attention  of  all  ferious  perfons,  and  is  liereby  recommended  to  the 
churches  under  our  immediate  care,  and  to  all  who  bear  the  Chriftian  name. 
Extra(5l  from  the  minutes, 

J.  B.  JOHNSON,  Secretar)'. 

THE  practical  work  of  the  Rev.  Peter  Immens  upon  the  Lord's  Supper, 
is  fo  well  adapted  to  the  inftrudlion  and  confolation  of  real  Chriftians,  that  an 
attempt  to  render  it  of  general  ufe  by  an  Englifh  tranflation,  deferves  the  en- 
couragement of  ferious  perfons  of  every  denomination.  It  is  hoped,  there- 
fore, that  the  labour  of  the  Rev.  John  Bassett  for  this  purpofe,  will  be  cor- 
dially received  and  encouraged  by  the  public. 

JOHN  B.  SMITH,  Pref.  of  Union  College. 
DIRCK  ROMEYN,  S.  S.  Theo.  Pfof. 
Schcneclady,  Jan.  1-Jthy  1 798. 

THE  Subfcriber  having  for  many  years  been  acquainted  with  the  book, 
entitled  "  The  Pious  Communicant,"  written  by  the  learned  and  pious  Mr. 
Immens,  Minifter  of  the  Gofpel  at  Middleburgh,  the  chief  city  of  the  Pro- 
vince of  Zealand,  in  Holland,  recommends  it  as  a  work,  which  is  highly 
efteemed  by  all  that  fear  the  Lord,  and  which  has,  under  the  divine  blefling, 
proved  beneficial  to  many  precious  fouls,  by  exhibiting  to  their  view  the  grace 
of  God,  as  abounding  to  the  chief  of  finners — and  by  difplaying  the  all-fuffi- 
ciency  of  the  Saviour,  in  the  commencement,  progrefs,  and  completion  of  the 
Ufe  of  faith.  The  fubfcriber  expreffes  his  gratitude  to  the  great  King  of  Zion, 
for  having  inclined  the  heart  of  his  efteemed  friend  to  tranflate,  for  the  ufe  of 
the  Churches  of  Chrift  in  America,  the  above  excellent  performance, — and 
flatters  himfelf,  that  every  friend  of  religion  will  encourage  the  publication 

thereof. 

PETRUS  VAN  VLIERDEN, 

Minifter  of  the  Gofpel  at  Sagerties. 
Albany,  Fth.  1/?,  1 798. 

In  SynoJ,  Xov.  12,  l8or. 
THE  Rev.  Mr.  Baffctt  having  informed  Synod,  that  he  had  completed  a 
tranflation  of  Immens's  Pious  Communicant ;  the  Synod  eiprcffed  their  warmeft 
approbation  of  the  undertaking ;  rejoiced  that  a  work  fo  juftly  celebrated  for  its 
mafterly  execution,  and  the  vein  of  piety  which  pervades  it,  may  now  be  read 
in  the  Englifli  Language  ;  and  refolved  to  patronize  its  publication. 

NICHOLAS  LANSING,  p.  t.  praefes. 
P.  STRYICER,  Clk.  p.  t. 

•0"   The  hli-Jer  is  nquef.ed  to  phca  ihis  haf  nt\i  to  the  tUL-page  cf  Vol.  L 


,..! 


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SS^fi'  -'i' 


